Este post é destinado para os estudantes do curso de Licenciatura em Computação (UEPB-VII), e também para todos aqueles que têm alguma dúvida sobre o uso dos procedures e functions.

1- Conversando com os procedimentos

Diferentemente das functions, os procedimentos são pequenos blocos de código que podem ser usados em todo o programa pincipal ou em outros procedimentos ou funções, eles não retornam nada, apenas executam o código delimitado em sua estrutura:

uses crt;
procedure hello();
begin
writeln();
writeln(‘Ola Jonnathan’);
end;

begin
writeln(‘Ola procedimento’);
hello();
readkey();
end.

Esse programa é bem simples, apenas chamo o procedimento, e ele me responde com um ‘Ola Jonnathan’.

Nas procedures também podemos enviar variáveis para serem usadas ou criar variavéis dentro da sua estrutura.

uses crt;
procedure hello(nome:string);
begin
writeln();
writeln(‘Ola ‘,nome);
end;

begin
writeln(‘Ola Procedimento’);
hello(‘Jonnathan’);
readkey();
end.

Neste segundo programa, a assinatura do procedimento mudou: procedure hello(nome: string). “nome” receberá o primeiro parâmetro que for passado quando eu chamar este procedure: hello(‘Jonnathan’). Note que o tipo de “nome” é string, não podendo, assim, ser passado outro tipo de variável. Vamos ver um exemplo com dois parâmetros:

uses crt;
procedure hello(nome:string; idade:integer);
begin
writeln();
writeln(‘Ola ‘,nome,’, voce tem ‘,idade,’ anos’);
end;

begin
writeln(‘Ola Procedimento’);
hello(‘Jonnathan’,20);
readkey();
end.

Simples não?

2- Conversando com as Funções

Diferentemente dos procedimentos, as funções em PASCAL, servem para nos retornar algo: um estado, um cálculo… Vamos ver um exemplo:

uses crt;
function hello():string;
begin
writeln();
hello := ‘Estou bem Jonnathan’;
end;

begin
writeln(‘Ola Funcao, como vc esta?’);
writeln(”,hello());
readkey();
end.

Perceberam que é um pouco diferente? Na assinatura da função declaramos de qual tipo ela será. ‘funtion hello():string; E no final da mesma, fazemos algo parecido com a atribuição de variáveis: atribuimos o nome da função ao que queremos que ela retorne, neste caso ‘Estou bem Jonnathan’. No nosso programa principal, escrevemos a função dentro do writeln. Também poderíamos ter guardado o retorno em uma variável.

3- Variáveis

O uso das procedures e functions não teria sentido se não fosse o uso de seus argumentos, mas tome cuidado ao usá-las:

uses crt;
var nome:string;
procedure hello(nome:string);
begin
nome := ‘Bernardo’;
writeln();
writeln(‘Ola ‘,nome);
end;

begin
writeln(‘Ola Procedimento’);
nome := ‘Jonnathan’;
hello(nome);
writeln();
writeln(‘Ola ‘, nome);
readkey();
end.

Neste exemplo, nós enviamos o valor da variável nome para o procedimento. Nele a variável é alterada para ‘Bernardo’. Mas não se preocupe, nossa variável nome do programa principal continua intacta. Isso porque na assinatura desta procedure, criamos uma variável local, que em nada afetara as variáveis globais criadas em var na segunda linha. Agora veja este caso:

uses crt;
var nome:string;
procedure hello(var nome:string);
begin
nome := ‘Bernardo’;
writeln();
writeln(‘Ola ‘,nome);
end;

begin
writeln(‘Ola Procedimento’);
nome := ‘Jonnathan’;
hello(nome);
writeln();
writeln(‘Ola ‘, nome);
readkey();
end.

Notaram alguma diferença? Olhem bem para a assinatura do procedimento: colocando var antes dos argumentos, nós estamos dizendo para a procedure pegar a variável global e usá-la como bem entender. Neste exemplo, a procedure hello() altera o valor da variável nome como no anterior, porém, aqui o valor da variável global também foi alterado. Por isso muito cuidado com o uso do var em procedimentos e funções.

Acho que isso deve sanar algumas pequenas dúvidas. Lembrem-se que programar não se aprende apenas lendo, ou decorando. Pratiquem bastante. Se ainda tiver alguma dúvida deixe seu comentário.

]]> http://humanitasremedium.wordpress.com/2009/11/27/more-gold-from-pascal/ Fri, 27 Nov 2009 15:00:57 +0000 humanitasremedium http://humanitasremedium.wordpress.com/2009/11/27/more-gold-from-pascal/

Last week I posted some one liners from Pascal. Here are some more quotations from “Human Happiness,” By Baise Pascal. I found his wisdom and understanding of the human condition so helpful.

“Reason never wholly overcomes imagination, while the contrary is quite common.”

“If our condition were truly happy we should not need to divert ourselves from thinking about it.”

“What causes inconstancy is the realization that present pleasures are false, together with the failure to realize that absent pleasures are vain.”

“Of true Justice. We no longer have any. If we had, we should not accept it as a rule of justice that one should follow the customs of one’s country. That is why we have found might when we could not find right.”

“Man must not be allowed to believe that he is equal to animals or to angels, nor unaware of either, but he must know both.”

“We are so presumptuous that we should like to be known all over the world, even by people who will only come when we are no more. Such is our vanity that the good opinion of half a dozen of the people around us gives us pleasure and satisfaction.”

“On Contradictions. Contempt for our existence, dying for nothing hatred of our existence.”

“On Contradictions. Man is naturally credulous, incredulous, timid, bold.”

-r

Voilà une dizaine de jours que je rédigeais un article inhérent à une requête simple: la mise à disposition de conteneurs et bacs poubelle.

Le message est visiblement très bien passé puisque depuis hier, c’est chose faite à proximité de mon immeuble d’habitation.

Et pour l’occasion, ils n’y sont pas allés de main morte, pas moins de 4 gros conteneurs poubelle qui arrivent d’un coup d’un seul, à point nommé. Les riverains ne sont pas habitués à cela, car évidemment ils n’en ont jamais eu à disposition! Ils n’auront que l’embarras du choix, quel conteneur pourront-ils bien choisir pour déposer leurs déchets n’est-ce-pas?

Mais en tout cas, je m’en réjouis pleinement et c’était là tout le sens de ma requête, c’est plus de propreté dans les rues de notre ville et plus de responsabilisation des habitants, les invitant à non plus déposer leurs sacs poubelle sur les trottoirs mais dans les conteneurs prévus à cet effet.

Darwin's Black Box: A Must Read

Let me first say that science would not exist unless it where for Christianity.  In the history of Western Civilization, one has to ask themselves, ‘the Greeks were really really smart, why didn’t they invent the scientific method?’  The answer is simple, following Platonic and Neo-Platonic thinking, they did not think this world was real or intelligible.  It was not until Christianity presented a world created, ordered, and directed by a sovereign and benevolent triune God that the scientific method sprouted.  The consensus view in the history/philosophy of science is that science required the fertile soul of Christianity in order to grow.  Christianity took this world seriously.

1.  Darwin’s Black Box by Michael Behe  [l, e, p, s]

In my view, this book destroys the Neo-Darwinian (scientific rationalism) story of how life exists.  This book is a must read.  See also this previous blog post.

2.  Pensees by Blaise Pascal  [y, l, e, p, s]

Although not explicitly about science and Christianity, Pascal presents an epistemology that includes science, reason, and faith.

3.  Personal Knowledge by Michael Polanyi  [e, p, s]

Polanyi rightly challenges the objectivity and impersonality of the scientist.  Polanyi is very important in philosophy of science and is a worthwhile read.

4.  When Science Meets Religion by Ian Barbour  [l, e, p, s]

Barbour presents four possible relationships that science and religion might have.  Balanced read.

5.  The Soul of Science:  Christian Faith and Natural Philosophy by Nancy Pearcey and Charles Thaxton  [l, e, p, s]

Great critique of naturalism.  Pearcey is solid as usual.

6.  Darwin on Trial by Phillip Johnson  [y, l, e, p, s]

Is there enough hard evidence to prove Darwinism correct, were it to be put on a public trial?  Creative and damning question.

7.  The Edge of Evolution:  The Search for the Limits of Darwinism by Michael Behe  [l, e, p, s]

More Behe.  Good stuff.

8.  Evolution:  A Theory in Crisis by Michael Denton  [l, e, p, s]

Most think that this is the book that started the Intelligent Design movement.

9.  The Reason for God by Tim Keller  [c,y l, e, p, s]

Although not explicitly on the subject of science, like Pascal, Keller presents a third way between pure science/reason and pure faith.

10a.   The Language of God by Francis Collins  [l, e, p, s]

A look at DNA, from the director of the human genome project, and an evangelical Christian.

10b.  Inventing the Flat Earth:  Columbus and Modern Historians by Jeffrey Russell  [l, e, p, s]

Russell confronts the myth that people (esp. Christians) believed in a flat earth.  Pretty damning to an annoying and ignorant argument:

On page 1 of Thomas Aquinas’ Summa Theologiae (that is, in the first article of the first question of the first part), he casually mentions the round earth on the way to proving something doctrinal: “the astronomer and the physicist both may prove the same conclusion: that the earth, for instance, is round: the astronomer by means of mathematics (i.e., abstracting from matter), but the physicist by means of matter itself.”  (via Between Two Worlds)

Honorable Mention:  Icons of Evolution by Jonathan Wells  [c, y, l, e, p, s]

I cannot stand behind anything else he has written, but Icons shreds the silly pictures commonly put in the textbooks you had growing up, demonstrating how they do not show Darwinian macroevolution.

(c=children; y=young adult; l=lay leader; e=elder; p=pastor; s=scholar)

Pascal’s Wager. You know the one: you either choose to believe in God and may reach eternal salvation and have everything to gain, or you choose not to and take the risk of eternal damnation and have everything to lose. Really, are you going to take that risk?

Presented with this argument, I could see that it would be quite logical to point this out: at the time, the Catholics were probably trying to recruit, and what better way to do this than to present those good ol’ atheists with this bet. Since God’s existence is something nobody can know in this life (though evidence does fall a little flat to prove His existence), this arguments turns the ‘you-can’t-prove-he-exists’ defence on its head: the atheists cannot know that He doesn’t exist, and even though there may be more evidence for God not to exist, there is no way of proving that God doesn’t exist. So rest assured, there might just be a nagging ‘What if?’ voice at the back of their heads.

I personally believe that this is a pretty good argument. I mean, why would you want to risk losing eternal salvation and have eternal damnation for something that you cannot prove does not exist? OK, it’s not concluded that there is a God, but you’re going to be in deep shit if there is, right? You’d better get hold of a copy of the Bible, and fast.

So, even though this whole argument points to the fact that we should be in our Churches on Sundays ‘just in case’, there’s something that still doesn’t sit too easily with me: surely if God is all-knowing, he would be able to see right through us on that grand Judgement Day, and know that we didn’t truly believe, and that we were doing it for our own selfish ends? Yup, straight to Hell anyway, so what’s the point?

A lot of believers would also argue that there’s a difference between making a conscious choice to believe that God exists, and believing in God. I would say that they might argue that they’re ‘different’, and choosing to believe, is different to the belief just occurring: making a conscious choice is acknowledgement that God may not exist, and therefore it’s not real belief and therefore cannot count. To “follow the way by which they began; by acting as if they believed” cannot be seen as true faith in God to some believers, and therefore could be argued as a pointless exercise to them since if they were true believers, they wouldn’t believe for their gain, but simply believe.

However, John Hick presented the point that Pascal was saying that “it is possible to make ourselves believe in God, not instantaneously, but by a course of treatment.” Pascal was offering a way to God through a more reasoned opportunity, and through this beginning, they would develop a belief and see the ‘truth’ as they become more immersed in the teachings. No offence, but this sounds just a little like indoctrination. Further to this, this form of belief would stop you from seeing the evidence against His existence, surely? Through this method, you’d not want to bet against His existence, and therefore you learn to qualify each and every trial against God’s existence because of your reliance on the Church out of fear. Could I live with this ignorance?

But I have to remember, this argument was probably for just in case. God would be more likely to save you if you at least tried this, as opposed to doing nothing at all. It’s like the greatest religious insurance policy out there, except of course the one where you scream ‘I BELIEVE!’ on your death-bed and beg for forgiveness from God for you sin-filled life. Both in Pascal’s Wager and the latter situation, it is argued that there’s nothing to lose, and the latter sounds so much more appealing.

However, for those of us who are ‘card-carrying atheists’, as we may be known, we could argue that we lose quite in this life. If we choose to believe in God to ensure we get eternal salvation, we’re giving up our homoerotic tendencies, our love for rape, our Sunday mornings, a promiscuous life, and anything else that the Church deems inappropriate (which is arguably quite a lot of more subtle ‘evil’ things), all for something we don’t particularly believe in and are just hedging an iffy bet on. It would make it a heck of a lot worse if we were right, and that God doesn’t exist, right? We wouldn’t be able to live this life to the full, or how we’d choose to live it, we’d be living in a ‘maybe’, and that’s not how I want it, personally. Living the life I do, I don’t want to live in fear; I can’t make a conscious choice to follow something of which principles I do not believe in, and I cannot see how a God would want things to be this way. That for me is evidence enough not to be sucked into the wager.

(Admittedly I stole the title for this from the girl I sit next to in my Theology class, but I’m sure she won’t mind tremendously; it inspired a great long ramble in my head.)

Serge Pugeault se vante constamment de la rapidité de la majorité municipale à entamer la réfection de la Halle du Boulingrin, alors que par le passé ce dossier paraissait au ralenti.

C’est clairement de la mauvaise foi car si Adeline Hazan et son équipe ont eu la possibilité de lancer aussi vite ce dossier, c’est grâce aux travaux d’études réalisés par l’équipe précédente. Il serait bon qu’ils ne l’omettent pas!

M. Pugeault met en cause la lenteur du déblocage de l’aide de l’Etat à la réfection qui était bloquée depuis 1996…C’est aussi objectivement l’une des causes du non avancement du dossier par le passé !

Surtout, c’est la preuve que gouvernements de gauche comme de droite n’avaient pas rempli cet engagement, alors même que Serge Pugeault se répand partout en affirmant que l’enveloppe accordée dans le cadre du plan de relance n’est que le rattrappage de cette promesse non tenue.

Enfin et c’est important de le souligner, c’est Jack Lang qui a classé ce bâtiment pour des raisons politiciennes en 1985, alors que sa qualité architecturale est très largement décriée.

M. Pugeault a la mémoire bien courte et une lecture partiale et partielle de ce dossier, il n’a même pas le souci de la cohérence dans les propos qu’il tient, trop occupé à politiser à outrance et à vouloir discréditer l’Etat et l’Exécutif…

Allow me to copy today’s devotional from “On this Day”, by Robert J. Morgan. How great is our God who saves all sorts.

His was a short, sick, spectacular life. He died before reaching 40, yet not before leaving an enduring mark. Blaise Pascal, born in France in 1623, was educated in Paris and started making contributions to geometry, physics, and mathematics at age 16. His fame and wealth accumulated quickly, as did his religious inclinations. In January, 1646 his father fell and broke his leg. His nurses were devout Catholics, and Pascal, after extended conversations with them, began taking his Catholic faith seriously. His reputation in the Paris scientific community grew by leaps, and the more he studied nature the more evidence he saw of the Creator. On November 23, 1654, while reading John 17, he personally encountered Jesus Christ and jotted his impressions on a parchment: “From about half-past ten in the evening until about half-past twelve, FIRE! God of Abraham, God of Isaac, God of Jacob, not of the philosophers and scholars. Certitude. Feelings. Joy. Peace. This is eternal life, that they might know thee, the only true God, and the one whom Thou hast sent, Jesus Christ.”

Pascal sewed the paper inside his coat lining and often in moments of temptation slipped his hand over it to press its message into his heart. His life changed, and he began giving much of his money to the poor. His scientific studies, world famous to this day, became second to his spiritual pursuits.
His books display great craftsmanship of words, and even the infidel Voltaire remarked that Pascal’s writings were the first work of genius to appear in France. He became France’s Shakespeare, its Dante, its Plato, its Euclid. He designed the world’s first calculator, the first “bus” service, and paved the way for the invention of the barometer and the theories of probability.

As his health failed, Pascal wanted to leave behind a final work, a defense of the Christian faith, challenging atheists and agnostics with the evidences for Christianity. He began making notes, but his headaches worsened. He died, leaving nearly 1,000 fragments which were soon assembled into one of the classics of Christian literature, the Pensées.

-Morgan, R. J. (2000, c1997). On this day : 265 amazing and inspiring stories about saints, martyrs & heroes. Nashville: Thomas Nelson Publishers.

Après une semaine de course endiablée, c’est le brutal retour à la réalité pour tous les membres de l’équipe!  Le compte à rebours a commencé immédiatement après avoir passé le fil d’arrivé.  Nous avons tout ramassé, trié et nettoyé très rapidement afin de refaire  nos sacs de voyage et boites de vélo. 

La cérémonie de clôture a été l’occasion de jaser avec les autres coureurs de nos anecdotes de course.  Après un bon souper avec notre équipe de support, le sommeil ne s’est pas fait attendre très longtemps!

Dimanche matin, nous nous sommes dirigés à l’aéroport de Lisbonne pour le vol de retour.  Mon père nous à reconduit avec le “Kangoo” de support.  Après le paiement des surcharges de bagages, le vol s’en passé sans anicroche.  Le dernier stage du retour était la route de New York à Montréal/Magog.  L’équipe de conducteur s’est relayé et les derniers membres sont arrivés à la maison dans la nuit de dimanche à lundi à 3ham!! (Merci Pascal pour le dernier bout de route!!)

C’est donc le retour au travail avec un peu de ramassage, de lavage et de réparation d’équipement entre les dodos et les repas.  D’ici quelques semaines, la fatigue devrait s’être estompée.  D’ici là nous avons la tête rempli de bons souvenirs de course et le sourire nous monte au visage sans raison dans la journée quand on repense à cette belle aventure.

Mindmap door Pascal Murat:

He visto una iniciativa-programa de varios ayuntamientos que pretende aprovechar la interacción de abuelos con nietos basándose en la teoría de que el aburrimiento despierta la creatividad.

Me parece correcta la teoría. Yendo un poco más al fondo, en el plano filosófico, escuché hace poco una frase de Pascal muy interesante: “La infelicidad del hombre se basa sólo en una cosa: que es incapaz de quedarse a solas en su habitación“.

…

La pelea del hombre contra el aburrimiento viene de esa inexorable necesidad por sobrevivir. Me atrevo a interpretarlo así. Reconozco que puede parecer un argumento muy darwinista. Para ello me apoyo en las tesis de la Iglesia Católica que, con gran mesura y tacto, reconocen que las tesis de Darwin pueden explicar muchas cosas. Por lógica, es imposible que expliquen toda la realidad. Por tanto, tenerla en cuenta para valorar ciertas cuestiones es una opción razonable.

Volviendo al tema del post, el hombre necesita librarse del aburrimiento. Para ello elabora estrategias, se obliga a si mismo a interaccionar con otros (incluso con gente que a uno le incomoda) para salir de esa situación. Ejemplo: en los niños se puede ver cómo entre ellos buscan maneras de divertirse entre todos cuando están aburridos. Es indiferente si uno mantiene diferencias con un compañero o es un amigo del alma: la supervivencia le lleva a jugar a lo que sea con tal de combatir el aburrimiento. Si el niño dispone de libertad de decisión, optará por aquellas estrategias de ocio donde se sienta más cómodo, por así decirlo, y evitará a esos compañeros.

Ahora me paro en ese “pánico al aburrimiento”. Un miedo atroz que lleva a cantidad de seres humanos a comprar cosas o a pasear en centros comerciales. ¿Por qué? Porque se aburren. Pensemos.

Estar a solas en una habitación asusta. Muchos caen en la depresión: los enfermos impedidos, por ejemplo. ¿Es tan malo estar a solas? Lejos de ahí. Hay otras muchas personas que en una habitación hasta se hacen santos. Eso dice mucho. El silencio es la puerta que nos enfrenta a nuestra conciencia. Superar esa puerta te hace valiente. Encuentras huecos donde ser mejor. Valoras tu proyecto personal de vida. Si tienes miedo a ello… tienes un problema: te falta un proyecto.

Y los problemas tienen solución. Valor. Enfrentémonos a nosotros mismos. Agobiarse por lo que somos es inútil. El dolor ayuda mucho en la vida: nos transmite una experiencia para el futuro. Lo importante es el proyecto: qué quiero ser.

Por cierto: el narcisista es incapaz de estar a solas en una habitación. “A solas” quiero decir: sin música, sin ordenador, sin internet, sin teléfono, sin nadie… y sin sueño ni ganas de dormir.

El aburrimiento es muy necesario. Como el dolor. Una ayuda especial. Quizás sea un don de Dios que tengamos que agradecer.

dalam pembahasan pascal kali ini, saya akan membahas tentang membuat Menu program dengan Case Of, yang didalamnya terdapat program “Penjualan Karcis Bioskop” dan “Aplikasi Nilai Ujian”. berikut ini adalah scriptnya:

program caseof;
var a,b,m:longint;
pilihan:byte;
x,y,z,n1:real;
begin
writeln(‘<<<<Pilihan>>>’);
writeln(‘1.Karcis Bioskop’);
writeln(‘2.Nilai ujian’);
writeln(‘3.exit’);
writeln;
writeln(‘Pilih 1-3 ?’);readln(pilihan);
case pilihan of
1: begin
writeln(‘Selamat Datang di Aplikasi Karcis Bioskop’);
writeln(‘Harga Karcis Rp.15.000+ Pajak Rp.2000′);
writeln(‘Masukan Jumlah karcis yang akan dibeli:’);readln(a);
m:=(a*15000)+(a*2000);
writeln(‘Harga Karcis yang anda beli adalah: Rp ‘,m);
writeln(‘Terimakasih telah menikmati fasilitas kami’);
end;
2: begin
writeln(‘Selamat Datang di aplikasi Nilai Ujian’);
writeln(‘masukan Nilai basic anda:’);readln(x);
writeln(‘masukan Nilai pascal anda:’);readln(y);
writeln(‘masukan Nilai C anda :’);readln(z);
n1:=(x+y+z)/3;
writeln(‘Nilai Ujian anda adalah:’,n1:5:2);
if n1 > 91 then
begin
writeln(‘anda mendapatkan grade A’);
writeln(‘Besar biaya anda adalah Rp.50.000′);
end
else if n1 > 76 then
begin
writeln(‘anda mendapatkan grade B’);
writeln(‘Besar biaya anda adalah Rp.150.000′);
end
else if n1 > 60 then
begin
writeln(‘anda mendapatkan grade C’);
writeln(‘Besar biaya anda adalah Rp.250.000′);
end
else if n1 > 40 then
begin
writeln(‘anda mendapatkan grade D’);
writeln(‘Besar biaya anda adalah Rp.350.000′);
end
else if n1 > 01 then
begin
writeln(‘anda mendapatkan grade E’);
writeln(‘Besar biaya anda adalah Rp.450.000′);
end
else if n1 = 0 then
begin
writeln(‘anda tidak mendapatkan grade’);
writeln(‘Besar biaya anda adalah Rp.550.000′);
end
else
write(‘Anda salah memasukan format’);
writeln(‘terimakasih telah menikmati fasilitas kami’);
end;
3: Begin
Write(‘terimakasih telah menikmati fasilitas kami’);
end;
end;
readln;
end.

I have these ever growing piles of books to work my way when I get out of school in December, one theology, one of everything else. As I have just gotten some time back due to having taken the GRE last Friday, I started the book at the top of the “everything else” pile was “Human Happiness” by Blaise Pascal. I started reading and have come across some great one liners. Enjoy:

“Man’s Condition;Inconstancy, boredom, anxiety.”

“A trifle consoles us because a trifle upsets us.”

“What amazes me most is to see that everyone is not amazed at his own weakness.”

“Description of man; dependence, desiring for independence, needs.”

“wisdom leads us back to childhood, Except ye become as little children.“

“Between us and heaven or hell there is only life half-way, the most fragile thing in the world.”

“We run heedlessly into the abyss after putting something in front of us to stop us seeing it.”

Skema dari progam pascal sebagai berikut :

Program nama program;
[deklarasi unit]
[deklarasi konstanta]
[deklarasi tipe]
[deklarasi variabel]
Begin
Pernyataan;
……..
Pernyataan;
……..
End.

Deklarasi unit
pada TPW menggunakan uses wincrt;, fungsinya digunakan untuk memanipulasi layer teks.

Variabel
Merupakan suatu pengenal(Identifier) yang didefinisikan oleh programmer untuk menyimpan nilai atau data tertentu yang dibutuhkan dalam program pada saat program sedang berjalan ( run-time ). Kata kunci Variabel pada pemrograman pascal adalah var.
Variabel memiliki ketentuan sebagai berikut : 1. Terdiri dari gabungan huruf dan angka dengan karakter pertama harus berupa huruf. Huruf besar dan huruf kecil dianggap sama.
2. Tidak boleh mengandung simbol-simbol khusus, kecuali garis bawah.
3. Panjangnya bebas, tetapi hanya 63 karakter pertama yang dianggap signifikan.

Pernyataan
Merupakan deretan instruksi yang akan di eksekusi oleh komputer. pernyataan tidak lepas dari perintah writeln, write, readln atau read.
Perbedaan Write dengan WriteLn adalah bahwa Write menampilkan hasil tanpa ganti baris dan tampilan berikutnya akan disambung dalam baris yang sama. Sedangkan WriteLn digunakan untuk menampilkan tampilan perbaris, akan ganti baris untuk tampilan berikutnya.
Identifier standar ReadLn sedikit berbeda dengan Read. ReadLn digunakan untuk memasukkan data perbaris, artinya setelah tombol Enter ditekan, maka akan ganti baris, sedangkan Read tidak ganti baris, masih dalam baris yang sama.

berikut contoh program :

Program kenalan;
uses    wincrt;
var	nama:string;
	umur:integer;
begin
	writeln('Program Kenalan');
	writeln;
	write('Ketikan Nama lengkap anda : ');
	readln(nama);
	write('Umur anda (th) : ');
	readln(umur);
	writeln;
	writeln('Nama anda ',nama,', anda berumur ',umur,' Th');
	readln;
end.

output :

Program Kenalan

Ketikan Nama lengkap anda : Elwinz
Umur anda (th) : 21

Nama anda Elwinz,  anda berumur 21 Th

Trendanalyse door Pascal Murat:

Trendanalyse Televisiemaatschappijen

Courtesy of Desiring God

“A “Christian Hedonist” sounds like a contradiction, doesn’t it? If the term makes you squirm, we understand. But don’t throw this paper away just yet. We’re not heretics (really!). Nor have we invented another prosperity-obsessed theology by twisting the Bible to sanctify our greed or lust. We are simply stating an ancient, orthodox, Biblical truth in a fresh way.

“All men seek happiness,” says Blaise Pascal. “This is without exception. Whatever different means they employ, they all tend to this end. The cause of some going to war, and of others avoiding it, is the same desire in both, attended with different views. The will never takes the least step but to this object. This is the motive of every action of every man, even of those who hang themselves.” We believe Pascal is right. And, with Pascal, we believe God purposefully designed us to pursue happiness.

Does seeking your own happiness sound self-centered? Aren’t Christians supposed to seek God, not their own pleasure? To answer this question we need to understand a crucial truth about pleasure-seeking (hedonism): we value most what we delight in most. Pleasure is not God’s competitor, idols are. Pleasure is simply a gauge that measures how valuable someone or something is to us. Pleasure is the measure of our treasure.

We know this intuitively. If a friend says to you, “I really enjoy being with you,” you wouldn’t accuse him of being self-centered. Why? Because your friend’s delight in you is the evidence that you have great value in his heart. In fact, you’d be dishonored if he didn’t experience any pleasure in your friendship. The same is true of God. If God is the source of our greatest delight then God is our most precious treasure; which makes us radically God-centered and not self-centered. And if we treasure God most, we glorify Him most.

Does the Bible teach this? Yes. Nowhere in the Bible does God condemn people for longing to be happy. People are condemned for forsaking God and seeking their happiness elsewhere (Jeremiah 2:13). This is the essence of sin. The Bible actually commands us to delight in the Lord (Psalm 37:4). Jesus teaches us to love God more than money because our heart is where our treasure is (Matt. 6:21). Paul wants us to believe that gaining Christ is worth the loss of everything else (Phil 3:8) and the author of Hebrews exhorts us to endure suffering, like Jesus, for the joy set before us (Heb. 12: 1-2). Examine the Scriptures and you’ll see this over and over again.

Christian Hedonism is not a contradiction after all. It is desiring the vast, ocean-deep pleasures of God more than the mud-puddle pleasures of wealth, power or lust. We’re Christian Hedonists because we believe Psalm 16:11, “You show me the path of life; in Your presence there is fullness of joy, in Your right hand are pleasures for evermore.”

Join us in this pursuit of satisfaction in God, because God is most glorified in us when we are most satisfied in him.”"

“Todo lo que duerme es niño de nuevo. Tal vez porque en el sueño no se puede hacer mal, y no se da cuenta de la vida, el mayor criminal, el más redomado egoísta es sagrado, por una magia natural, mientras duerme” [1]

1.

Pues así, siendo niño de nuevo,

he estado la mayor parte del día de hoy y de ayer.

Con la recatada ilusión de quien busca un improbable tesoro bajo las sábanas.

También fui a los cines Renoir, y a la Penúltima a tomar varias Moritz, es cierto.

Y he (re)leído en varias ocasiones el arranque de “The Wild Palms” de William Faulkner, por una cuestión de tono.

Y es que así como se afina un instrumento, hace uno con la prosa propia. Hay quien se sugestiona con canciones que suenan en el equipo hi-fi o en el tono monótono del silencio.

Otros como yo, preferimos dejar que sea la agitación del corazón la que nos gobierne a través de las palabras de los más grandes.

A este respecto, no puedo continuar un sólo segundo más sin mencionar a Fernando Pessoa.

2.

“En efecto, duermo, pero no sé si duermo” [2]

Si para la construcción de mi primera novela utilicé “El oficio de vivir” de Cesare Pavese, para ésta en la que ahora trabajo, utilizo el “Libro del Desasosiego ” de Fernando Pessoa.

Y es un dato que merece destacarse y es que ambos libros no son de mi propiedad.

El primero, el de Pavese lo robé de la biblioteca de mi padre (hace unos seis o siete años) y el de Pessoa se lo he robado a Ángela

[y mira que he curioseado su biblioteca cien veces y deben creerme si digo que lo había visto pero él no me había mirado hasta hace unos días].

No se trata de que estos diarios/libros nos sirvan como inspiración o estímulo, sino como apoyo espiritual.

Igual que al cristiano le sirve la biblia como consolación y refugio, así me sucede a mí con “El libro del desasosiego”: me conforta, ayuda y dirige mis pensamientos torvos hacia la buena luz clara.

Lo llevo por todos sitios de la casa, lo mantengo cerca de mí y dejo que sus palabras me iluminen a cada poco. Y es que leo muy pocas líneas cada día. Muy pocas.

Poquísimas.

A veces, unos solos párrafos me son suficientes para calmarme.

3.

Otro

de estos libros/talismán que me será capital en algún momento es “La novela luminosa” de Mario Levrero.

Y así lo fue también, en una época dura, en Valencia, los “Pensamientos” de Pascal.

Pero vayamos al sueño, y es que yo, igual que Pessoa

“investigo con la imaginación” [3]

Y esto en el fondo quiere decir: dormir todo el día.

No sé qué método tendrá el resto de la gente, los escritores quiero decir, pero a mí me sucede que es cerrar los ojos, amorosamente, y en el sueño, encogido en la cama, feliz por no estar en la vida, la novela se me va armando sola,

sí, claro, con paciencia de horas y lentitud de días… meses, y a veces años, por supuesto, por supuesto.

Y nada más cierto que luego habrá de venir el trabajo de veras arduo y latoso del escritor:

corregirle los flecos, ordenarla y apuntalarle los flancos.
Esto es lo desasosegante de la escritura, claro.

El trabajo de “censura” del escritor, por así decir.

Y esto suele suceder a partir del capítulo tres (así me sucede a mí) porque en ese momento es cuando la procacidad imaginativa del sueño y la necesidad de verosimilitud de las estrategias narrativas colapsan,

cuando deseo y necesidad entran en conflicto,

cuando se decide si eso que uno tiene entre manos es de veras una novela y no una sucesión más o menos afortunada de sketches y verborrea imparable.
Es ese el momento más difícil (para mí) de una novela.

La bisagra entre el capítulo tres y el cuatro.

Ahí es de veras cuando una novela debe demostrar su pertinencia y, aún más, cuando el escritor se debe medir a las claras con su talento.

Es justo ese momento en el que me hallo ahora mismo.

Y esto me resulta, os lo puedo asegurar, muy excitante.

- – - – - – - – - – - – - -

Canción del día:

Dandies entre basura – Los Negativos

- – - – - – - – - – - – - -

[1] & [2] & [3] Fernando Pessoa. Libro del desasosiego. Edición de Ángel González. Ed. Seix Barral / Biblioteca Breve. Barcelona. 18ª edición, junio de 1997. [pág 62 & pág 71 & pág 58]

Voici le programme de littérature pour la série littéraire en classe de terminale, celui-ci peut se résumer en 4 grands domaines, 4 œuvres et 1 film.

Domaine 1 : Grands modèles littéraires – Modèles antiques

• Œuvre à étudier : L’Odyssée d’Homère (Chants V à XIII), traduction Philippe Jaccottet, édition FM/La Découverte.

Domaine 2 : Langage verbal et images – Littérature et cinéma

• Œuvre à étudier: Les Liaisons dangereuses de Choderlos de Laclos (toute édition de poche).
• Film à étudier: Les Liaisons dangereuses de Stephen Frears (version de 1988).

Domaine 3 : Littérature et débats d’idées – Grandeur et misère de l’homme

• Œuvre à étudier: Pensées de Blaise Pascal. Liasses II (Vanité), III (Misère), IV (Ennui), V (Raisons des effets), VI (Grandeur), VII (Contrariétés), VIII (Divertissement) ; fragments 11 à 129, pages 70 à 124. Édition de Michel Le Guern, coll. Folio (n^o 4054), édition Gallimard.

Domaine 4 : Littérature contemporaine – Œuvres contemporaines françaises ou de langue française

• Œuvre à étudier : Fin de partie de Samuel Beckett.