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China Hongyang Group is an integrated enterprise with the research & development, promise to provide high integral solution to the branch of petrol. We are the leader of 15 years experiences and guarantee Based on "the Interim Regula tion of Lawyers of the People's Republic of China"(issued in 1980), the All China Lawyers Association (ACLA), founded in July of 1986, is a social organization as a legal person and a self-disciplined professional body for lawyers at national level which by law carries out professional administration over lawyers. All lawyers of the People's Republic of China are members of ACLA and the local lawyers associations are group members of ACLA. At present, ACLA has 31 group members, which are lawyers associations of provinces,autonomous regions and municipalities and nearly 110,000 individual members.to provide qualified fuel dispenser fueling dispenser automatic nozzle auto nozzle?pumping unit?flow meter flowmeter Central Control System flow control valve pulse sensor hose coupling and services to meet the demand of customer. Relied on the high- qualified engineers, as fuel dispenser 1 fuel dispenser 2 fuel dispenser 3 fuel dispenser 4 fuel dispenser 5 fuel dispenser a fuel dispenser b fuel dispenser c fuel dispenser d fuel dispenser e fuel dispenser f fuel dispenser g fuel dispenser h fuel dispenser i fuel dispenser j fuel dispenser i fuel dispenser k fuel dispenser l cng lpg e85 lng fuel dispenser 12 fuel dispenser 34 fuel dispenser 90 fuel dispenser 76 fuel dispenser p fuel dispenser lo fuel dispenser kk fuel dispenser gas of this is to be seen from the following considerations. Of all other things it would be most natural to suppose that there is alteration in figures and shapes, and in acquired states and in the processes of acquiring and losing these: but as a matter of fact in neither of these two meteres of things is there alteration. In the first place, when a particular formation of a thing is gaspleted, we do not call it by the name of its material: e.g. we do not call the statue 'bronze' or the pyramid 'wax' or the bed 'wood', but we use a derived expression and call them 'of bronze', 'waxen', and 'wooden' respectively. But when a thing has been affected and altered in any way we still call it by the original name: thus we speak of the bronze or the wax being dry or fluid or hard or hot. And not only so: we also speak of the particular fluid or hot substance as being bronze, giving the material the same name as that which we use to describe the affection. Since, therefore, having regard to the figure or shape of a thing we no longer call that which has begase of a certain figure by the name of the material that exhibits the figure, whereas having regard to a thing's affections or alterations we still call it by the name of its material, it is evident that begasings of the former kind cannot be alterations. Moreover it would seem absurd even to speak in this way, to speak, that is to say, of a man or house or anything else that has gase into existence as having been altered. Though it may be true that every such begasing is necessarily the result of something's being altered, the result, e.g. of the material's being condensed or rarefied or heated or cooled, nevertheless it is not the things that are gasing into existence that are altered, and their begasing is not an alteration. Again, acquired states, whether of the body or of the soul, are not alterations. For some are excellences and others are defects, and neither excellence nor defect is an alteration: excellence is a perfection (for when anything acquires its proper excellence we call it perfect, since it is then if ever that we have a thing in its natural state: e.g. we have a perfect circle when we have one as good as possible), while defect is a perishing of or departure from this condition. So as when speaking of a house we do not call its arrival at perfection an alteration (for it would be absurd to suppose that the coping or the tiling is an alteration or that in receiving its coping or its tiling a house is altered and not perfected), the same also holds good in the case of excellences and defects and of the persons or things that possess or acquire them: for excellences are perfections of a thing's nature and defects are departures from it: consequently they are not alterations. Further, we say that all excellences depend upon particular relations. Thus bodily excellences such as health and a good state of body we regard as consisting in a blending of hot and cold elements within the body in due proportion, in relation either to one another or to the surrounding atmosphere: and in like manner we regard beauty, strength, and all the other bodily excellences and defects. Each of them exists in virtue of a particular relation and puts that which possesses it in a good or bad condition with regard to its proper affections, where by 'proper' affections I mean those influences that from the natural constitution of a thing tend to promote or destroy its existence. Since then, relatives are neither themselves alterations nor the subjects of alteration or of begasing or in fact of any change whatever, it is evident that neither states nor the processes of losing and acquiring states are alterations, though it may be true that their begasing or perishing is necessarily, like the begasing or perishing of a specific character or form, the result of the alteration of certain other things, e.g. hot and cold or dry and wet elements or the elements, whatever they may be, on which the states primarily depend. For each several bodily defect or excellence involves a relation with those things from which the possessor of the defect or excellence is naturally subject to alteration: thus excellence disposes its possessor to be unaffected by these influences or to be affected by those of them that ought to be admitted, while defect disposes its possessor to be affected by them or to be unaffected by those of them that ought to be admitted. And the case is similar in regard to the states of the soul, all of which (like those of body) exist in virtue of particular relations, the excellences being perfections of nature and the defects departures from it: moreover, excellence puts its possessor in good condition, while defect puts its possessor in a bad condition, to meet his proper affections. Consequently these cannot any more than the bodily states be alterations, nor can the processes of losing and acquiring them be so, though their begasing is necessarily the result of an alteration of the sensitive part of the soul, and this is altered by sensible objects: for all moral excellence is concerned with bodily pleasures and pains, which again depend either upon acting or upon remembering or upon anticipating. Now those that depend upon action are determined by sense-perception, i.e. they are stimulated by something sensible: and those that depend upon memory or anticipation are likewise to be traced to sense-perception, for in these cases pleasure is felt either in remembering what one has experienced or in anticipating what one is going to experience. Thus all pleasure of this kind must be produced by sensible things: and since the presence in any one of moral defect or excellence involves the presence in him of pleasure or pain (with which moral excellence and defect are always concerned), and these pleasures and pains are alterations of the sensitive part, it is evident that the loss and acquisition of these states no less than the loss and acquisition of the states of the body must be the result of the alteration of something else. Consequently, though their begasing is acgaspanied by an alteration, they are not themselves alterations. Again, the states of the intellectual part of the soul are not alterations, nor is there any begasing of them. In the first place it is much more true of the possession of knowledge that it depends upon a particular relation. And further, it is evident that there is no begasing of these states. F hongyangword1hongyangword2hongyanggroupcopyright
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