Intellemo.AI | 62,154 followers on LinkedIn. Superpower your marketing campaigns with AI. Use generative designs, strategy and optimisation for impactful marketing. | Intellemo enables every small &amp; mid business to run digital marketing with ease using Generative AI content and strategy.

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Intellemo - Generative AI Marketing Campaigns

Intellemo is a platform that makes marketing really simple with instant marketing campaigns and easy to launch campaigns. You can rocket-start your brands’ digital marketing journey in a few minutes. Combining both Intellect and Emotions, Intellemo aims to weave every business’s growth ...

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The user can select the industry, specify the goals along with their business information, and then get the variations of templates that are ready to deploy within minutes.The company was founded in 2018 with HQ in Gurgaon (Delhi NCR, India) as Intellemo Adtech Pvt Ltd.

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Saurabh Gupta - Founder - Intellemo.AI

We are building readymade adstock for creating instant marketing campaigns on Google, Youtube, Facebook and Instagram. This is targeted towards businesses to leverage digital marketing effectively without any marketing or creative expertise. The user can select the industry, specify the goals ...

Intellemo

Intellemo: Readymade Adstock for Instant Marketing. View company info, jobs, team members, culture, funding and more.

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Some of its clients include ﻿Urban Company﻿, Bidding Mart, Kohler, Lenskart Kids, ﻿Apna﻿, and ﻿House of Candy﻿, among others. Through its solution, Intellemo promises to be working towards reducing the reliance of small businesses on external resources and launching social media ...

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Company information, business information, directors/partners details and director/partners contact information of INTELLEMO ADTECH PRIVATE LIMITED

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We are building a digital marketing platform with ready to deploy ads for Google, Youtube, Facebook and Instagram

For Entrepreneurs, Endurance is more Important than Intellect 

Intellectual Property Rights (IPR) in Crypto: Is Everything Free and Open?

ক্রিপ্টোতে বৌদ্ধিক সম্পত্তির অধিকার (IPR): সবকিছু কি বিনামূল্যে এবং উন্মুক্ত?

Geistiges Eigentumsrecht (IPR) bei Kryptowährungen: Ist alles frei und offen?

Derechos de propiedad intelectual (DPI) en criptomonedas: ¿todo es gratuito y abierto?

Droits de propriété intellectuelle (DPI) dans la crypto : tout est-il gratuit et ouvert ?

क्रिप्टो में बौद्धिक संपदा अधिकार (आईपीआर): क्या सब कुछ मुफ़्त और खुला है?

暗号通貨における知的財産権 (IPR): すべてが自由かつオープンですか?

암호화폐의 지적재산권(IPR): 모든 것이 자유롭고 개방적인가요?

Direitos de propriedade intelectual (DPI) na criptografia: tudo é gratuito e aberto?

Права интеллектуальной собственности (ПИС) в криптовалюте: все ли бесплатно и открыто?

Kriptoda Fikri Mülkiyet Hakları (IPR): Her Şey Ücretsiz ve Açık mı?

Quyền sở hữu trí tuệ (IPR) trong tiền điện tử: Mọi thứ có miễn phí và mở không?

加密货币中的知识产权（IPR）：一切都是自由和开放的吗？

Common Sense Applied to Religion; Or, The Bible and the People by Catharine Esther Beecher, is part of the HackerNoon Books Series. You can jump to any chapter in this book . THE SUSCEPTIBILITIES. here CHAPTER XV. THE SUSCEPTIBILITIES. Having examined the intellectual powers, we will now attend to the next general class, denominated . the susceptibilities When the mind is in a state of emotion, this state is always either pleasurable or painful. relates to the attainment of some object which will be the cause of pleasurable emotions, or else to the avoidance of something which will cause painful emotions. This desire for pleasure and for the avoidance of pain is the mainspring of all mental activity; for when it is not in existence, neither the powers of the mind or of the body are called into exercise. Desire There are various sources of enjoyment or causes of pleasurable emotion to the mind of man, the most important of which will now be pointed out. The cause of enjoyment at the commencement of existence is that of . This, at first, is small in amount compared with what it becomes when association lends its aid to heighten sensitive enjoyment. The light of day, the brilliancy of color, the sweetness of perfume, the gratification of taste and touch, the magic influence of sound, and the pleasure resulting from muscular activity, are probably the chief sources of enjoyment to the infant mind. As life advances, all these modes of sensitive gratification become connected with others of an intellectual and moral nature, so that at mature years it is difficult to determine how much of the enjoyment we derive from the senses is the result of association, and how much is simply that of sensation. first sensation [2] Another source of happiness to the human mind is the simple exercise of its intellectual powers. This includes all the pleasures derived from the exercise of taste and the imagination; all the more profitless exercises of reverie and castle-building; all the activity of mind employed in contriving, inventing, and bringing to pass the various projects for securing good to ourselves and others; and all those charming illusions which so often give transient delight, but burst like bubbles in the grasp. Another source of enjoyment is the exercise of physical and moral power. This love of power is one of the earliest principles which is developed in the human mind. The exercise of the muscles in producing changes in its own material frame or in surrounding objects is a source of constant pleasure to the infant mind. There are few who have reared a child through the period of infancy but can recollect the times that this new species of delight was manifested, as, with his hand raised before his eyes, he watched its various motions, and learned his own power to control them. This love of power continually displays itself in the sports and pursuits of childhood. To project the pebble through the air; to drive the hoop; to turn the windmill; to conduct some light stream from its channel; to roll the rock from the mountain cliff—these and many others are the varied modes by which childhood exhibits its love of physical power. But when man begins to learn the influence which mind can exert over mind, a new desire is awakened of . All the different modes are then sought by which one mind can bend the will of others to yield to its controlling influence. It is this desire which is gratified when the conqueror of nations beholds millions of minds yielding to the slightest word of his command. It is this which inspires the orator, as he pours forth that eloquence which charms the delighted throng, and bends them to his will. It is this desire, which often becomes the master passion, to which is sacrificed all that is just, lovely, and benevolent. moral power Another cause of enjoyment is that of sympathy in the happiness of others. This susceptibility is a source of constant enjoyment when those around us are contented and happy. None can be ignorant of the change produced in passing from the society of a sprightly, cheerful, and happy group to a circle soured by discontent or overwhelmed with melancholy. In early childhood, the effect of this principle is clearly developed. Even the infant child is affected and disturbed with flowing tears, and steals away from the chamber of sorrow, while the sight of smiling faces and the sound of cheerful voices sends through his heart the glow of delight. Another source of enjoyment is a feeling of conscious rectitude. Man is so constituted that, when he knowingly violates the principles of rectitude, a painful feeling is the inevitable consequence, while a habit of constant conformity to them brings a peaceful and happy state of mind. Another source of happiness is the consciousness of being the cause of happiness to others. This is an enjoyment entirely distinct from that of sympathy in the happiness of others; for we may see happiness conferred by another and rejoice in it, but the pleasure of being ourselves the cause of this enjoyment is one altogether peculiar. It can readily be seen that the more benevolent a mind is, the more happiness it will derive from this source; while in exact proportion as the mind is selfishly engrossed by its own exclusive interests will this stream of enjoyment cease to flow. Another source of happiness is the consciousness of inspiring certain emotions in other minds, such as esteem, respect, confidence, love, gratitude, reverence, and the like. The desire for this is one of the strongest passions, and its gratification often secures the most exquisite enjoyment. This happiness, ordinarily, is proportioned to the nobleness of the person who renders this regard. Another source of enjoyment is the discovery of certain qualities in intelligent minds. The perception of the qualities of matter through the medium of the senses is a very inferior source of gratification compared with the discovery of certain qualities of mind. This is the source of the highest enjoyment of which the mind is capable. The emotions thus awakened are called esteem, veneration, love, gratitude, and the like. , in its most general sense, is used for the pleasurable emotion which is felt in the discovery of any quality that is agreeable, either in matter or mind. Thus we are said to love the beauties of nature, to love delicious fruit, and to love the society of friends. But in relation to intelligent beings, it signifies pleasurable emotion in view of certain qualities and actions, attended with the desire of good to the object loved, and also a desire for reciprocated affection. There are certain qualities and attributes of mind which may be pointed out as the of affection. Love causes The first is . Our estimate of intellect is altogether . What in a child seems an astonishing display of it, would be considered puerility in a man. What excites admiration in a savage or in the unlettered, is regarded with little emotion in the man of education. There are various qualities of intellect which awaken admiration. Quick perceptions and ready invention are the peculiar attribute of some minds; others are endowed with great sagacity and wisdom in adapting the best means to accomplish the best ends; others possess an energy and force of purpose which enables them to encounter difficulties, sustain bodily fatigue, and even to face death without shrinking; others possess a power of forming new and varied combinations that gratify the taste; others seem to possess a readiness and versatility of mind which enables them to succeed in almost any object they undertake. The exhibition of any of these operations of intellect are causes of emotions of pleasure to other minds. intellectual superiority relative The next quality of mind which is a cause of affection is the power of . There is nothing which so powerfully draws the mind toward another being as the assurance that all our pleasures will be his, and that "in all our afflictions he will be afflicted." It is probable that a being entirely destitute of this susceptibility, however he might excite the mind by displays of intellectual power, never could be regarded with the warm and tender emotions of affection. If we encountered a mind that we felt looked upon our happiness without one glimmering of pleasure, and who could gaze upon our sufferings without one shade of sympathizing woe, it is probable the mind would turn away with feelings of dissatisfaction or disgust. sympathy Another quality of mind which becomes a cause of love is the power of and . There is nothing which is an object of more constant and fervent desire than the admiration and affection of other minds. To be an object of attention and of admiration to others has been the aim that has stimulated the efforts and nerved the arm of all the heroes and conquerors of the world. To gain the esteem and affection of other minds is what regulates the actions, the plans, and the hopes of all mankind. If, therefore, a mind should be destitute of this susceptibility, that which gives the chief interest would be withdrawn. If we should find, also, that the gift of our affections was of no value to another mind, this would deprive it of much that awakens interest and pleasure. It is the excessive indulgence of this desire for admiration which leads to ambition and pride—those principles which have filled the world with contention and deluged it with blood. giving appreciating affection Another quality of mind which secures affection is . This consists in such a love for the happiness as induces a willingness to make sacrifices of personal ease or enjoyment to secure a greater amount of good to others. Every mind is so made that, if its own wishes are not interfered with, it is more agreeable to see others happy around than to see them miserable. There have been cases of such perversion of our nature that some have seemed to find pleasure in the simple act of inflicting pain upon others; but this seldom occurs until after a long course of self-indulgence and crime. All persons, if it cost no sacrifice, would prefer to make others happy. benevolence But there is a great difference in the character of minds in this particular. Some, when they find that certain modes of personal enjoyment interfere with the interests and happiness of others, can find a pleasure in sacrificing their own lesser enjoyment to secure greater good for others. But others are so engrossed by exclusive interest in their own happiness that they will not give up the smallest amount of their own good to secure any amount of benefit to others. All minds, whatever their own character may be, detest selfishness in others, and never can bestow any great affection where this is a prevailing trait. These are the leading characteristics of mind which are causes of admiration and affection. There are other more specific exercises, such as modesty, humility, meekness, and the like. But all these traits of character, which, in themselves considered, are causes of pleasure, in certain circumstances may, to a selfish mind, become causes of unmingled pain. If the displays of intellect or the exhibition of the amiable susceptibilities in another being are viewed by a selfish mind as the cause of disparagement and disadvantageous contrast to itself, they will be regarded only with painful emotions. They will awaken "envy, anger, wrath, malice, and all uncharitableness." This fact is fully illustrated in the history of the world and in the daily observation of life. The to the human mind are in most cases owing to these very susceptibilities of enjoyment. The organization of the material frame and of the external world, while it is a source of multiplied and constant enjoyment, is often also the cause of the most intense and exquisite suffering. The strongest conception of suffering of which mind can form any conception is sensitive suffering. There are many minds whose constitution and circumstances are such that they can form but faint conceptions of any pain which results from the exercise of malignant passions, or from other sources of suffering. But every mind soon acquires a knowledge of what sensitive suffering must be, and can form the most vivid conceptions of it. Though few ever suffered the dislocation of joints, the laceration of the flesh, or the fracture of bones, still descriptions of such sufferings are readily apprehended and conceived of, and there is nothing from which the mind so involuntarily shrinks. causes of pain Another cause of suffering consists in the loss of present or expected enjoyment. There are many blessings which seem desirable to the mind that are never secured, and yet unhappiness is not caused by the want; but there is no happiness which is actually in possession of which the loss does not occasion pain. We may desire the esteem and affection of certain beings, and yet not become unhappy from the want of it; yet nothing sends such exquisite suffering through the mind as the conviction that some beloved object has ceased thus to respect and to love, or has been taken from us by death. Thus, also, if wealth, which is the means of purchasing a variety of blessings, be not secured, the heart can desire it without being made unhappy by the wish, yet the loss of wealth is attended with painful disappointment and regret. The possession of power, also, may be desired without uneasiness, but the loss of it seldom occurs without painful emotions. Another cause of suffering is inactivity of body and mind. It has been shown that desire is the spring both of mental and of physical activity, and that this activity is one source of enjoyment. The loss of this species of enjoyment is followed by consequent inquietude and uneasiness. Another cause of suffering is the existence of strong desire with the belief that it never can be gratified. Some desires exist in the mind without causing pain, but they may be excited to such a degree that the certainty that they never will be gratified may produce anguish almost intolerable. Another source of pain is sympathy in the sufferings of others. These may be so realized as to affect the mind of the observer with even more pain than the sufferer experiences. It is probable that the tender mother, in witnessing the distresses of her child, experiences much more pain than the object of her sympathies. Another cause of suffering is the violated sense of justice. In minds of high moral susceptibilities, suffering from this source may be most exquisite. Another cause of suffering is the consciousness of guilt. The emotions that follow the commission of crime are denominated repentance and remorse; and it is probable that the human mind has never suffered greater agonies than have attended the existence of these emotions. There are cases on record when intense bodily suffering has been resorted to as a relief from such anguish by withdrawing the attention of the mind from those subjects that call forth such emotions. Another cause of pain is the apprehension of future evil. This is often a source of long-continued and of distressing emotions, and the pain suffered in apprehension is often greater than would be experienced if the evils were realized. Another source of suffering is the exercise of malignant passions, such as hatred, envy, and jealousy. These emotions never can exist in the mind without pain. The exhibition of wicked passions and actions in other minds may also be mentioned in connection with this. It is painful to behold a mind tossed with the furies of ungoverned passion, or yielding to the chain of selfishness and pride. Another source of suffering is the consciousness of the existence of certain emotions in other minds toward ourselves. The belief that other intelligent beings look upon our character and conduct with displeasure, indignation, or contempt, inflicts the keenest suffering, and there is scarcely any thing mankind will not sacrifice to avoid these painful emotions. Another source of painful emotions is the view of certain characteristics in other minds. While the discovery of certain traits in other minds afford a high enjoyment, the want of them, or the existence of their opposite, awaken disagreeable emotions, expressed by the terms pity, contempt, indignation, disgust, abhorrence, and the like. There are other sources of pleasure and pain, which will be discussed more at large in succeeding chapters. Hereafter the terms sensation and perception will often be used synonymously in cases where it is not needful to recognize the distinction heretofore indicated. [2] About HackerNoon Book Series: We bring you the most important technical, scientific, and insightful public domain books. This book is part of the public domain. Catharine Esther Beecher (2017). Common Sense Applied to Religion; Or, The Bible and the People. Urbana, Illinois: Project Gutenberg. Retrieved https://www.gutenberg.org/cache/epub/55531/pg55531-images.html This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at , located at . www.gutenberg.org https://www.gutenberg.org/policy/license.html

Having examined the intellectual powers

The rise of AI has brought a new era of change in different fields, and even the realms of art, creativity, and intellectual property haven’t been left untouched. As keeps advancing and becoming a bigger part of our lives, it’s stirring up some thought-provoking about identity, ownership, and the future of human expression. In this blog, we're going to dig deep into the many ways AI is affecting these areas. We'll look at the exciting chances it offers but also the tricky ethical dilemmas it throws our way. AI AI as a Tool for Creativity Isn't it fascinating how AI has this incredible potential to be a tool for creativity? I mean, think about it – these clever algorithms can actually whip up art, music, and stories that make us question what we thought we knew about human creativity. But here's where it gets really interesting: . Imagine this – you've got an artist working side by side with a machine to create something totally fresh. artists and to come up with stuff that's totally mind-blowing creators are teaming up with AI Let me give you an example. There's this painter who's been collaborating with an AI. They feed the AI some basic ideas, and it churns out these wild concepts that the artist might never have thought of. Then, armed with these AI-generated sparks, the artist takes their own skills and adds that special human touch to turn it all into a masterpiece. It's a real give-and-take, and it's sparking all sorts of new ideas. Plus, it's like a playground for trying out new things because you're not just relying on one kind of creativity – you're blending two. And that's not even the best part. This whole is actually stretching the limits of what art can be. It's pushing the boundaries of how we express ourselves creatively. It's like a grand experiment where humans and machines are co-conspirators in making something amazing. Who would've thought AI could be such a game-changer in the art world, right? collaboration https://youtu.be/DvBRj--sUMU?embedable=true 's generative AI is a powerful tool that can be used to create realistic and creative content. It can be used to generate text, images, and even music. The AI is still under development, but it has already been used to create some impressive results. For example, it has been used to generate realistic dialogue for chatbots, create stunning visual effects for movies and TV shows, and even compose original music. Check out the above-embedded video. Adobe Firefly Intellectual Property and AI-Generated Art: The rise of brings forth intriguing questions about intellectual property. These questions challenge traditional copyright and ownership models, prompting the need for updated legal frameworks that account for the intricacies of AI-generated content. AI-generated art Who owns the rights to a piece of art created in collaboration with an AI? Does the credit go to the human artist, the programmer who wrote the AI, or the AI itself? Let's break it down with a little example. Imagine a musician who's diving into the world of AI-generated music. They work together with a programmer to design an AI that comes up with these incredible melodies. The musician then takes these musical nuggets and turns them into a full-blown composition that tugs at your heartstrings. It's a combo of code and human flair. So, when it's time to give credit or claim ownership, it's like stepping into a tricky maze. And here's the kicker: the usual rules of copyright and ownership weren't really built for this kind of situation. They didn't have AI in mind when they were written up. So now, we're faced with this puzzle. How do we update the rules so they fit this new reality? How do we make sure everyone who contributed – be it human or machine – gets their due? It's like we're standing at the edge of a whole new chapter in the book of creativity and ownership. We're gonna need some fresh ideas, and some creative thinking to untangle this web of rights. Because, let's be honest, . It's about giving credit where credit is due, whether it's to a person or a piece of software. It's a puzzle that's going to need some ingenious solutions. it's not just about who legally owns what. It's about recognizing the different layers of creativity that go into something Preserving Artistic Identity The more AI cranks out art, the more artists are starting to worry about something pretty important: keeping their own artistic fingerprint intact. It's like this – can a machine really capture that special style and emotion that makes human-made art so unique? This is hitting artists hard because they're scared their one-of-a-kind vibe might get lost in the flood of AI-made pieces. . It's like trying to find your own voice in a crowd of sound-alikes Think about a painter known for their super distinctive way of using colours and strokes to tell stories. Now, imagine an AI trying to mimic that. Sure, it might get the colours and the strokes down, but can it really grasp the deeper emotions that the artist pours into each brushstroke? Can it replicate that personal touch that comes from lived experiences, dreams, and heartaches? The fear is real – that in this rush of , the sense of being unique could fade away. Because let's face it, if an AI can crank out thousands of pieces that look just like yours, what makes your work stand out? It's a tough call – leveraging the power of AI while making sure your art still screams "you." AI-made artworks This is where the real challenge comes in. Artists are kind of in this tug-of-war between using AI's skills to their advantage and holding onto that spark that only human creativity can bring. It's like a . And in the end, it's not just about making something that looks good – it's about making something that feels real, something that tells a story only you can tell. balancing act between embracing new tools and keeping the soul of your art alive Many people have approached the court regarding the copyright claims. But the judge ruled it as “AI-Generated Art Is Not Copyrightable“. - via . The Hollywood Reporter The Ethical Landscape How can we ensure that AI is developed and deployed in a way that respects human values and promotes the common good? This is the question that guides the ethical landscape of AI, a multidisciplinary field that explores the systems and their impact on society. The ethical landscape of AI is not static but dynamic and evolving as new applications and innovations emerge and new ethical dilemmas arise. Therefore, it requires constant vigilance, dialogue, and collaboration among various stakeholders, such as researchers, developers, policymakers, regulators, users, and the public. The ethical landscape of AI is not only a matter of technical or legal standards but also a matter of moral vision and social responsibility. . moral implications of AI It is not enough to ask what AI can do, but also what AI should do and for whom Building Trust Chains and Ensuring Authenticity In the captivating realm of AI-generated art, a pressing concern emerges: Can we trust the origin and integrity of these creations? This is where blockchain and cryptography come to the rescue. Blockchain acts as an indisputable ledger, recording the birth and ownership of each piece, while cryptographic signatures serve as digital fingerprints, detecting any tampering. Together, they create an unbreakable trust chain, reassuring us that the AI-crafted masterpiece we admire is truly authentic. The intersection of AI, art, creativity, and intellectual property is a dynamic landscape that demands careful consideration. The potential for AI to enhance human creativity and expression is immense, but it also challenges us to redefine concepts of authorship, ownership, and authenticity. . As society navigates this transformative journey, collaboration, dialogue, and ethical considerations will guide us toward a future where AI and human creativity coexist harmoniously. Striking a balance between human ingenuity and technological innovation will be essential to harness the full potential of AI while safeguarding the unique aspects of human creativity Thanks for the read!

How AI is Changing Art, Creativity, and Intellectual Property

The three intellectual heroes of the Revolution

In today's digital age, it is more important than ever for businesses to adopt in order to stay competitive. However, adopting new technologies can be a challenge for employees, who may not have the time or resources to learn how to use them effectively. new technologies This is where Intellek's learning and onboarding tech comes in. Recently recognized in the as the only Digital Adoption Specialist, Intellek is a leading provider of digital adoption solutions, and its Create and Deliver products are designed to help businesses onboard and train their employees on new technologies. 2023 Fosway Digital Learning report What is Intellek Create? is a powerful content authoring tool that allows businesses to create interactive and engaging content that their employees can access to learn how to use new technologies. With Create, you can create everything from interactive tutorials to quizzes and assessments. Create What is Intellek Deliver? is a digital adoption platform that integrates with businesses' existing systems to provide employees with the help they need when they need it. Deliver can easily identify the resources that employees need to be successful, and then deliver those resources to them in the flow of work. This means that employees no longer have to search around for help, bother a colleague, or go through tedious training materials to learn how to use a new software application. Deliver How Do They Work Together? Create and Deliver work together to present a seamless and user-friendly employee experience. By combining Create and Deliver, Intellek provides businesses with a comprehensive solution for onboarding and training their employees on new technologies. Create allows businesses to , while Deliver provides employees with the . build engaging and interactive content help they need in the flow of work If you are looking for a way to how to use new technologies effectively, Intellek's Create and Deliver solution is a great option. With its powerful content authoring tool and digital adoption platform, Intellek can help you onboard and train your employees quickly and effectively. help your employees learn How Will You Benefit From This? Here are some of the benefits of using Intellek's Create and Deliver solution: Create and Deliver can increase employee productivity by providing them with the help they need when they need it. This can help them learn how to use new technologies quickly and effectively, leading to increased productivity. Increased employee productivity: Intellek’s solution can reduce training costs by providing you with a way to create and deliver training content more efficiently. This can help you save time and money on training your employees. Reduced training costs: digital adoption This combined solution can help you improve employee satisfaction by providing them with a way to learn how to use new technologies in a way that is engaging and interactive. This will empower them to feel more confident in their abilities and make them more likely to be satisfied in their role. Improved employee satisfaction: By improving employee adoption of new software applications, Intellek's Create and Deliver can help you improve customer satisfaction. Improved customer satisfaction: Boost Productivity and Reduce Training Costs If you want to improve employee productivity, reduce training costs, and boost employee satisfaction, Intellek's Create and Deliver solution is a great option. With its powerful content authoring tool and digital adoption platform, Intellek can help you achieve your business goals. So go ahead and use the links to Unlock Limitless Learning Today! Disclaimer: This article was written by Generative AI and edited by humans.

Exploring 'Create' and 'Deliver' Tools: The Ground-Breaking Digital Adoption Solution from Intellek

Exploración de las herramientas 'Crear' y 'Entregar': la innovadora solución de adopción digital de Intellek

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「作成」ツールと「提供」ツールの探索: Intellek の画期的なデジタル導入ソリューション

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探索“创建”和“交付”工具：来自 Intellek 的突破性数字采用解决方案

Round the year with the stars by Garrett Putman Serviss is part of the HackerNoon Books Series. You can jump to any chapter in this book here . Introduction Introduction The charts illustrating this book have been drawn by the writer especially to meet the needs of beginners—of those who, feeling what a void in their intellectual life ignorance of the stars has created, would now fill that void, and thus round out their spiritual being with some knowledge of Nature on her most majestic and yet most beautiful and winning side. On account of the necessarily diminutive scale of the charts, everything has been omitted from them which did not seem essential. But for the purpose in view they gain by this process of exclusion, for with more details they would have been confusing. It is the broad, general aspect of the sky with which the beginner must first familiarize himself. At the start the heavens appear to him to be filled with an innumerable multitude of scintillating sparks, scattered everywhere in disorder. But with a little attention he perceives that there is discipline in this host, and immediately the discovery gives him pleasure and awakens his admiration, as the perception of order always does. The great leaders of the firmament come forth, unmistakable, plainly recognizable, and thereupon the rank and file fall into their places. Then the ineffable beauty of the whole assemblage bursts like a revelation upon the mind. This revelation is not for the dull in spirit, but he who has once had it becomes henceforth, and even in spite of previous prejudice or indifference, a devotee of the stars, with a zeal flaming brighter with every swing of the pendulum of his years. In the four circular charts representing the aspect of the heavens respectively at the Vernal Equinox, the Summer Solstice, the Autumnal Equinox, and the Winter Solstice, few stars fainter than the fourth magnitude are included, and not all even of that magnitude, because the sole purpose is to enable the beginner to recognize the constellations by their characteristic groupings of stars and their relative situations in the sky. The insuperable difficulty is to picture the hemispherical sky on a flat page. A certain amount of distortion cannot be avoided, and the reader’s imagination must supply the effect of perspective. He must always remember that the centre of the chart stands for the middle of the sky overhead, and that the circular boundary represents the full round of the horizon, from east through south, west, and north, to east again. If he is comparing the chart with the sky while facing south, he should hold the chart upright as it is printed in the book; if he makes the comparison while facing north, he should turn the chart upside down. If he lies on his back with his head to the north (and in no other way can one get so vast an impression of the starry dome), and holds the chart over his head, it will represent the entire vault of the firmament. The names of the constellations will be found on the charts, and also the individual names of the most celebrated stars, but the constellation boundaries are not shown, because, in nine cases out of ten, the precise limits of a constellation are not important for the beginner to know, and to search for them would simply lead to confusion. As he progresses in his knowledge of the sky any uncertainty about the constellation to which particular stars belong can be settled by consulting the six charts, drawn to a larger scale, at the end of the book. On these charts more of the small stars are shown, and in addition there will be found the Greek letters which astronomers attach to the principal stars of each constellation for the sake of ready identification. On these charts, too, the constellation boundaries will be seen, indicated by dotted lines. The tracing of these lines is more or less a matter of arbitrary choice. There are no international boundary disputes among the heavenly powers, and the frontier lines may run anywhere, provided only that they do not include in one constellation any stars which by common usage, or prescription, belong to another. The constellations have been reshaped many times in the past. The “geography of the heavens” has known as many changes as that of the earth, the ambition of the old astronomers being sometimes as insatiable as that of founders of terrestrial kingdoms and empires. About three centuries ago the starry sky was “Christianized,” St. Matthew, St. Peter, St. John, St. Joseph, St. Michael, St. Stephen, St. Gabriel, St. Mary Magdalen, St. Katharine, together with Noah, Aaron, Job, and Eve, taking the places of the heathen gods, goddesses, and heroes in the sky, while Saturn became Adam, Jupiter Moses, Mars Joshua, Mercury Elias, Venus St. John Baptist (!), the Moon the Virgin Mary, and the Sun Christ (see ). It is not an unheard-of thing in uranography (“description of the heavens”; analogue to geography) for a star, or a group of stars, to change allegiance, or even to belong to two constellations at the same time. The bright star Alpheratz is still an example of this double nationality, for, although it shines on the head of Andromeda and is her jewel par excellence, yet her neighbor Pegasus also lays claim to the star, and uranographers so far admit the justice of his claim that they call Alpheratz, according to circumstances, either Alpha (α) Andromedæ or Delta (δ) Pegasi. Appendix For many of their purposes astronomers find no use for the constellations, preferring to identify the stars by their position in right ascension and declination (equivalent to longitude and latitude), and in the great modern Durchmusterungs, or star catalogues, this plan is universally followed. Still, the constellations afford a very convenient classification of the stars, and probably they will never be abandoned even by professional astronomers; while from another standpoint they never can be abandoned, because they are among the most ancient and precious of human documents, valuable for history and for the understanding of mythology, and resistlessly charming in their poetic associations. But, to return to the description of the charts, the reader should be informed as to the meaning of the lines shown upon them, and of the indications found round their borders. In the four circular charts the closed curve crossing the sky from right to left represents the equator of the heavens, which is directly over the equator of the earth; the vertical line through the centre shows the meridian, or north and south line, which, so to speak, follows the observer wherever he may go, occupying the same place in the sky, at the same hour of local time, in all longitudes; and the dotted curve is the ecliptic, or the apparent annual path of the sun through the sky. The crossing points of the equator and the ecliptic are respectively the Vernal and the Autumnal Equinox, where the sun is at the two dates in the year when day and night are of equal length; and the farthest northern and southern points of the ecliptic are respectively the Summer and the Winter Solstice, where the sun is at the times of the longest and the shortest days in our hemisphere. These four fundamental points are all shown on the charts. Around the border the hours of right ascension are indicated by Roman numerals. Each hour corresponds to 15° of space, or one twenty-fourth of a circle of the sphere. The hours begin at the Vernal Equinox, which is graphically described as the “Greenwich of the Sky.” In the larger-scale charts at the end of the book the hours of right ascension are indicated at the bottom, and the degrees of north and south declination (the sign + standing for north and - for south) are shown at the side. In both cases the declination is reckoned from the equator. The four oblong charts of this series, taken together, represent the entire circuit of sky between 40° north and 40° south declination, and the two semicircular charts, taken together, show the stars within 50° of the north pole. Thus the entire set of six charts exhibits the complete dome of the heavens from the north pole to 40° south declination. In passing from the oblong to the semicircular charts it is only necessary to bring the hours of right ascension into accord. In the semicircular charts the hours will be found round the curved borders. Each of the four circular charts in the body of the book represents the aspect of the evening sky at one of the equinoctial or solstitial epochs. To be more precise, these charts show the sky as it appears, at about the latitude of New York, at 10 p.m., on, respectively, March 20th (the Vernal Equinox), June 21st (the Summer Solstice), September 23d (the Autumnal Equinox), and December 22d (the Winter Solstice). But the reader must not think that it is necessary to confine himself to the exact latitude, date, or hour just mentioned. Undoubtedly it would be better for the beginner to do that approximately, but it is not essential. The effect of a change of latitude is, perhaps, the least important. If the observer is farther south than about 40° north latitude, the southern stars will appear higher in the sky than they are shown in the charts, and some of the stars close to the northern horizon will sink from view. If, on the other hand, he is farther north (as in Canada or Northern Europe), the northern stars will appear higher, and some of those near the southern horizon will be invisible. But if he confines his attention to the stars and constellations represented in the central parts of the charts (which he should, in any case, do for other reasons), the effect of the shift due to difference of latitude will not be found very serious. As to the effects of a departure from the hours and dates for which the charts are drawn, they, too, can readily be allowed for. Suppose that, without changing the date, the reader makes his observations an hour earlier than that given, say at 9 p.m., March 20th. Then he will find that some of the eastern stars, seen along the left-hand edge of the chart when it is held upright, have not yet come into view above the horizon, while other stars, not seen on the chart drawn for that date, are visible above the horizon in the west. To the stars thus carried out of, or brought into, view he should pay no attention; he will find them again on other charts when they are better placed for observation. Next, suppose that without changing the hour of observation he changes the date, and instead of observing on the 20th of March he observes on the 5th. Then he will notice precisely the same difference that was manifest when his observation was made an hour too early on March 20th—i. e., some of the eastern stars on the chart will not yet have risen, and other stars, not on that particular chart, will be visible in the west. Although at first all this may be a little confusing to the beginner, he will soon find that he can make due allowance for the changes of aspect. The whole matter becomes very simple when it is remembered that the heavens have a double revolution toward the west; one of these revolutions, due to the earth’s rotation on its axis, being effected in twenty-four hours, and the other, due to the earth’s revolution round the sun, requiring an entire year. One hour of the daily revolution (represented by an hour of right ascension) produces the same effect on the position of the stars as two weeks of the annual revolution; or two hours of the first correspond to one month of the second. If the observations are made at a later date or a later hour than those indicated on the chart, the changes will occur in the reverse order—i. e., western stars will have disappeared and eastern stars will have come up into view. I particularly wish to impress upon the beginner the needlessness of being troubled about these discrepancies. He can avoid all possibility of perplexity by fitting his observations to the exact times of the charts. As I have already said, a difference of a few degrees in his latitude on the earth may be disregarded. The charts, with a slight allowance for the shift of position of the extreme northern and southern stars, are available for any of the middle latitudes of the northern hemisphere. And if the effects of a change of hour or date prove in the least confusing, the beginner has only to await the given date and the given hour, and all will be clear. Then, as soon as he has become familiar with a few of the leading constellations, the others, which in themselves are not so easily recognizable, will fall into their proper places, after which there can be no possibility of confusion. In fact, much less effort is required to become familiar with the aspect of the starry sky than is demanded for a similar acquaintance with the fundamental data of botany, mineralogy, geology, or any other of the observational branches of natural science. It was at first the intention to indicate the course of the Milky Way on the circular charts by dotted outlines, but this was abandoned in view of the restricted space. Any one can easily trace the meanderings and branchings of this starry scarf, the contemplation of which carries the mind to greater heights of intellectual perspective than any other phenomenon of the world of matter. If the reader has the good-fortune to be situated where artificial lights do not interfere with the splendor of the heavens, he can observe the course of the Milky Way on any clear night; and, if he possesses skill in delineation, he may make charts of it and its offshoots which will be of real value. Better still if he has the means of photographing it. Here is a non-mathematical field of astronomy which is ripe for the harvest, and in which the laborers are few. The Milky Way is so full of wonders that centuries of observation and study cannot exhaust them. There is nothing more impressive than to see how it often follows curves of lucid stars as if some mysterious attraction were drawing it toward them; and yet it itself consists of stars. A few more words of practical advice to the beginner. Let him, at first, confine himself to the bright and conspicuous stars and the striking groups shown in the charts, assigning each to its proper constellation. When he has become familiar with these in their broadest aspects, he can turn to the charts at the end of the book and familiarize himself with the constellation boundaries. After that, if he wishes to go further, as he almost certainly will, he can obtain a large star atlas, furnish himself with a telescope, and open up a new side of his life which will make him rejoice to be, for a few short years, a dweller on a planet inhabited by beings intelligent enough to lift their eyes above the horizon and to feed their minds with the inspirations of the universe. Yet another thing, which may be a novelty to many, and which is sure to afford unexpected pleasure—when you have fairly learned the constellations, take a mirror and study them by reflection. This is a counsel of intimacy. Orion will seem less remote and more comprehensible when his living image is enclosed in a frame, which you can hold on your lap like an album. There is something startling in the sight of the starry heavens under your feet. I once enjoyed the sensation in perfection while stalking deer in a boat at midnight on the placid bosom of a forest pond. The water was as motionless as so many acres of black glass, and I forgot to look for the deer, in the shaft of light from the hooded “flare” at the bow, when we seemed to be drifting out into an ocean of ether, in the middle of the sky, with stars below as well as stars above. When we silently crossed the pond, and got far from the shores, the sensation was overpowering; it took one’s breath away. We drifted right over the Milky Way, and Vega, Altair, and the “Northern Cross” gleamed beneath the keel. Be sure that your mirror is freshly silvered and clean, and remember the reversals of position which all reflections produce. If you hold the mirror before you inclined downward, the position of objects in the sky will be reversed top for bottom; if you hold it inclined upward, so as to see objects behind your head, they will be reversed right for left. With these precautions you will find the mirror a great convenience for studying constellations which are nearly overhead. It is the principle of the “diagonal prism” employed with telescopes, and of the hand-mirrors used by many visitors at the Vatican Palace to view with comfort the ceiling pictures of Michael Angelo in the Sistine Chapel. Thus the sky becomes an atlas, and you can study its living charts at leisure. About HackerNoon Book Series: We bring you the most important technical, scientific, and insightful public domain books. This book is part of the public domain. Garrett Putman Serviss (2022). Round the year with the stars. Urbana, Illinois: Project Gutenberg. Retrieved October 2022 https://www.gutenberg.org/cache/epub/68391/pg68391-images.html This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org , located at https://www.gutenberg.org/policy/license.html.

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