Üniversite yolu/caddesi
Hukuk fakültesi karşısı
nasıl deriz?
University Road
Across the Law School
olabilir mi mesela ya da daha kulağa daha doğru gelebilecek neler olabilir?
Hukuk fakültesi karşısı
nasıl deriz?
University Road
Across the Law School
olabilir mi mesela ya da daha kulağa daha doğru gelebilecek neler olabilir?
Please submit a new mail giving details of what you would like the league name changed to and we shall be happy to change it for you.
Please be aware that your URL can NOT be changed.
Please be aware that your URL can NOT be changed.
millet kpds'nin şifresini çözdüğü için yds mi oldu artık ne olduysa oldu. neyse, kitap arıyorum 90 aldıracak, ne almalıyım bilemedim, forum siteleri her kafadan bi ses çıkıyor derya deniz. hah tam şudur, işin anahtarı budur diyebileceğiniz kaynak lazım
Fotoğrafta ne yazıyor. çevirebilen olursa çok memnun olurum.
“I know of no more encouraging fact than the unquestionable ability of man to elevate his life by conscious endeavor.”
Henry David Thoreau
Henry David Thoreau
is kontratinda yazili;
Mit der Vergütung sind monatlich Überstunden im Umfang von 10 Stunden der vereinbarten monatlichen Arbeitszeit abgegolten. Überstunden, die darüber hinausgehen, laufen auf einem Arbeitszeitkonto auf und werden in Freizeit abgegolten. Darüber hinaus sind mit dieser Vergütung etwaige Sonn-, Feiertags- oder Nachtzuschläge abgegolten.
simdiden tesekkürler
Mit der Vergütung sind monatlich Überstunden im Umfang von 10 Stunden der vereinbarten monatlichen Arbeitszeit abgegolten. Überstunden, die darüber hinausgehen, laufen auf einem Arbeitszeitkonto auf und werden in Freizeit abgegolten. Darüber hinaus sind mit dieser Vergütung etwaige Sonn-, Feiertags- oder Nachtzuschläge abgegolten.
simdiden tesekkürler
Bu cümlenin kurulabileceği en kibar, en uyumlu İngilizce kalıbı nasıl olur?
Lütfen 10 Nisan'a kadar katılım bildiriniz diyeceğim ama benim kurduğum cümleler hep kaba geliyor gözüme. Yaygın bi kalıbı var mı?
Lütfen 10 Nisan'a kadar katılım bildiriniz diyeceğim ama benim kurduğum cümleler hep kaba geliyor gözüme. Yaygın bi kalıbı var mı?
I will see about amending your sentence tomorrow.
generic interfaces support covariance for type parameters marked with
the out modifier. This modifier ensures that, unlike with arrays, covariance with
interfaces is fully type-safe. To illustrate, suppose that our Stack class implements the following interface:
Bu paragrafta ne demek istiyor çevirebilecek olan var mı rica etsem.
the out modifier. This modifier ensures that, unlike with arrays, covariance with
interfaces is fully type-safe. To illustrate, suppose that our Stack class implements the following interface:
Bu paragrafta ne demek istiyor çevirebilecek olan var mı rica etsem.
aşağıdaki yazıyı azar azar çevirmeye çalışacağım, bana yardım etmek isteyen kimseler anlayabildikleri kısmı çevirebilirse çok mesud olurum.
uzun olduğunu biliyorum, o yüzden başka şansım kalmadı. herkes bir ucundan tutsa diyorum ben çevirdiklerimi ekleyeceğim.
However, the cyborg is different in that it is a hybrid of the "only
machine" and human since it is modeled on human abilities and intelligences.
It is the machine that replicates us, causing what Katherine Hayles
(1999) describes as, "terror and exciting pleasures" (p. 285).
This reverberation between pleasure and terror can be easily established
if we consider, once again, the seemingly benign medical devices mentioned
above. Within a medicalized discourse these prosthetics are seen as
necessary, and even kind, in the face of illness. Using them seeks to
restore human potential. We have a much different reaction if we consider
implanting or attaching such devices to a "healthy" physical body.
In the healthy body such prosthetics become the marker of abjection, the
non-human. This difference in the value that we assign to such devices is
of critical importance for it renders the cyborg body as harmless when its
purpose is to restore the semblance of lost humanity, but as monstrous
when the body is healthy. This construction of the normal/natural body
locates the cyborg as terror and establishes for us the fear we have of the
non-human, when the non-human is not delimited by the restrictions
that the rest of us operate under. Performance artists such as those that we
discuss here use technology to create a cyber body/identity that challenges
the stereotypes associated with abjection.
This oscillation between terror and pleasure can also be seen in
Haraway's work. She writes that the, "cyborg world is about the final
imposition of a grid of control on the planet, about the final abstraction
embodied in a Star Wars apocalypse waged in the name of defense...
From another perspective, a cyborg world might be about lived social and
bodily realities in which people are not afraid of the joint kinship with
animals and machines, not afraid of permanently partial identities and
contradictory standpoints"(1991, p. 154). As Haraway indicates, the
myth of the cyborg blurs several of the intermediary boundaries between
the human and the non-human. The first of these leakages occurs as we
make indistinct the boundaries between human and animal. The second
shift takes place when the differentiations between human/animal and
machine are considered. The third, which Haraway positions as an outgrowth
of the second, consists of the imprecise nature of the boundary
between the physical and the non-physical. The blurring of these boundaries
allows for Haraway's declaration, "so my cyborg myth is about transgressed
boundaries, potent fusions, and dangerous possibilities which
progressive people might explore as one part of needed political work"
(Haraway, 1991, p. 154).
Hayles has noted that Haraway's identification of the figure of the
cyborg locates a space in which traditional boundaries between human
and machine are blurred and leakages occur in both directions. Haraway's
336 Studies in Art Education
Cyborg Pedagogy
argument is even more compelling in that she recognizes that, "cyborgs
are simultaneously entities and metaphors, living being and narrative constructions"
(Hayles, 114). In other words, there is both a materiality, an
embodied presence to the myth of the cyborg, and a metaphorical space
that is created by the narratives that produce the myth. In this sense, the
metaphor of the cyborg creates a conceptual space for performing embodied
subjectivity (Haraway, 1991; Hayles, 1999). Performance art enables
us to use the cyborg metaphor to create personal narratives of identity as
both a strategy of resistance and as a means through which to construct
new ideas, images, and myths about ourselves living in a technological
world. In doing so, the performance of the self as cyborg represents an
overt political act of resistance in the digital age.
Unlike Haraway and Hayles, who struggle to define a posthuman
politics of resistance, other apocalyptic prophets of the digital age are
foretelling the future possibility of downloading human consciousness
into a computer. The idea that the mind and therefore identity represent
disembodied forms of information discounts the corporeal presence of the
body and renders it obsolete. The cyborg myth represents a new paradigm
in the history of embodiment. Whereas prevailing Western European
ontology defines the body's presence as the awareness of its own corporeal
existence, its absence is conceived as the receding of the body, a process of
abandonment while being absorbed in the world outside of itself.
Merleau-Ponty argues against this mind/body split when he claims that
presence and absence are intertwined through enfleshment, a process
where the world is perceived in the body as flesh.
Allucquere Rosanne Stone (1996) writes that, "the physical/virtual distinction
is not a mind/body distinction. The concept of the mind is not
part of virtual systems theory, and the virtual component of the socially
apprehensible citizen is not a disembodied thinking thing, but rather a
different way of conceptualizing a relationship to the human body"(p. 40).
For Stone, the body is mediated through discourse from a variety of texts,
producing a legible body that is separate from the physical body to which
it is attached. However, as she goes on to explain, the legible body is
connected to a specific physical body, and this fusion forms the socially
apprehensible citizen. This separates the mind and body in very different
ways than that typically presented through the Cartesian dualism. Instead
of presenting the mind at the expense of the body, we are confronted with
the differing legibilities of the mind and the body, but we do not attempt
to escape their coexistence in order to produce a comprehensible being.
This inversion of the Cartesian dichotomy presents the possibility that
inscription and embodiment are also interconnected. If we consider
inscription as the world's imposition on the body, then embodiment
represents the assimilation of inscription. In defending the functionality
of the body under the circumstances of information technology, Hayles
Studies in Art Education 337
Charles R. Garoian and Yvonne M. Gaudelius
(1999) distinguishes between inscription and embodiment: "Incorporating
practices [embodiment] perform the bodily content; inscribing practices
correct and modulate the performance" (p. 200). She clearly differentiates
between, yet interconnects the body's performance of cultural incorporation
and the culture's performance of inscription. She states, "culture not
only flows from the [cultural] environment into the body but also
emanates from the body into the [cultural] environment. The body produces
culture at the same time that culture produces the body" (p. 200).
With the body and the culture interconnected in this reflexive loop, the
cyborg no longer signifies a disembodied ontology, but embodiment that
is in a continual state of liminality, contingency, and ephemerality, what
critical theorist Peter Lunenfeld (1999) refers to as an "unfinished"
aesthetic (p. 7). Hayles distinction between the performativity of the body
and that of the culture enables us to theorize a pedagogy of resistance. As
she exposes and examines these differences, she opens a space of possibility
where embodiment, although tied to inscription, can determine its own
fate, to produce its own cultural identity.
Hayles's concept of cybernetic signification serves as a compelling
metaphor for a critical pedagogy. Compared with Lacan's concept of a
"floating signifier," where identity is contingent upon the presence and
absence of the actual body, Hayles characterizes the body's absorption in
virtual culture as a "flickering signifier." She argues that, "information
technologies... fundamentally alter the relation of signified to signifier.
Carrying the instabilities implicit in Lacanian floating signifiers one step
further, information technologies create... flickering signifiers, characterized
by their tendency toward unexpected metamorphosis, attenuations,
and dispersions" (p. 30). The actual body's presence and absence transformed
as "pattern and randomness" signify Hayles's concept of the "virtual
body." Flickering between the randomness of digital information and its
patterning, the body's identity is continually negotiated and re-negotiated,
a play of resistance between the disjunctive attributes of cyberspace
and the conjunctions that occur as the subject coalesces meaning and
interpretation.
Hayles's flickering signifier corresponds to Deleuze and Guattari's
(1987) random ontological system of the rhizome and its patterning as
nomadology. A rhizome consists of a reticulated system in which an infinite
number of connections are possible. Unlike binary systems that are
limited to dualistic configurations, those of the rhizome are multicentric.
Like an assemblage, it provides multiple lines of flight from one conceptual
plateau to another to the point that, "a rhizome or multiplicity never
allows itself to be overcoded" (p. 9). Another characteristic of the rhizome
is "asignifying rupture," its ability to disconnect in one location within
the system, yet reconvene through the other of its multiple routes of connectivity.
Thus, the rhizome functions as a mapping system that provides
multiple trajectories that are continually drawn and redrawn as its terrain
338 Studies in Art Education
Cyborg Pedagogy
is being negotiated. Movement through these trajectories constitutes
nomadology, a process whereby the multicentric system of the rhizome
yields an ephemeral pattern, one that must be continually renegotiated.
"With the nomad... it is deterritorialization that constitutes the relation
to the earth, to such a degree that the nomad reterritorializes on deterritorialization
itself' (Deleuze & Guattari, p. 381). Like the nomad, the
cyborg travels through multiple metaphorical spaces as it negotiates
meaning between embodied and inscribed subjectivities. As noted earlier,
these metaphorical spaces encourage movements of transgression across
fluid boundaries within which performance artists can find the potential
to enact the cyborg as an art of political resistance.
uzun olduğunu biliyorum, o yüzden başka şansım kalmadı. herkes bir ucundan tutsa diyorum ben çevirdiklerimi ekleyeceğim.
However, the cyborg is different in that it is a hybrid of the "only
machine" and human since it is modeled on human abilities and intelligences.
It is the machine that replicates us, causing what Katherine Hayles
(1999) describes as, "terror and exciting pleasures" (p. 285).
This reverberation between pleasure and terror can be easily established
if we consider, once again, the seemingly benign medical devices mentioned
above. Within a medicalized discourse these prosthetics are seen as
necessary, and even kind, in the face of illness. Using them seeks to
restore human potential. We have a much different reaction if we consider
implanting or attaching such devices to a "healthy" physical body.
In the healthy body such prosthetics become the marker of abjection, the
non-human. This difference in the value that we assign to such devices is
of critical importance for it renders the cyborg body as harmless when its
purpose is to restore the semblance of lost humanity, but as monstrous
when the body is healthy. This construction of the normal/natural body
locates the cyborg as terror and establishes for us the fear we have of the
non-human, when the non-human is not delimited by the restrictions
that the rest of us operate under. Performance artists such as those that we
discuss here use technology to create a cyber body/identity that challenges
the stereotypes associated with abjection.
This oscillation between terror and pleasure can also be seen in
Haraway's work. She writes that the, "cyborg world is about the final
imposition of a grid of control on the planet, about the final abstraction
embodied in a Star Wars apocalypse waged in the name of defense...
From another perspective, a cyborg world might be about lived social and
bodily realities in which people are not afraid of the joint kinship with
animals and machines, not afraid of permanently partial identities and
contradictory standpoints"(1991, p. 154). As Haraway indicates, the
myth of the cyborg blurs several of the intermediary boundaries between
the human and the non-human. The first of these leakages occurs as we
make indistinct the boundaries between human and animal. The second
shift takes place when the differentiations between human/animal and
machine are considered. The third, which Haraway positions as an outgrowth
of the second, consists of the imprecise nature of the boundary
between the physical and the non-physical. The blurring of these boundaries
allows for Haraway's declaration, "so my cyborg myth is about transgressed
boundaries, potent fusions, and dangerous possibilities which
progressive people might explore as one part of needed political work"
(Haraway, 1991, p. 154).
Hayles has noted that Haraway's identification of the figure of the
cyborg locates a space in which traditional boundaries between human
and machine are blurred and leakages occur in both directions. Haraway's
336 Studies in Art Education
Cyborg Pedagogy
argument is even more compelling in that she recognizes that, "cyborgs
are simultaneously entities and metaphors, living being and narrative constructions"
(Hayles, 114). In other words, there is both a materiality, an
embodied presence to the myth of the cyborg, and a metaphorical space
that is created by the narratives that produce the myth. In this sense, the
metaphor of the cyborg creates a conceptual space for performing embodied
subjectivity (Haraway, 1991; Hayles, 1999). Performance art enables
us to use the cyborg metaphor to create personal narratives of identity as
both a strategy of resistance and as a means through which to construct
new ideas, images, and myths about ourselves living in a technological
world. In doing so, the performance of the self as cyborg represents an
overt political act of resistance in the digital age.
Unlike Haraway and Hayles, who struggle to define a posthuman
politics of resistance, other apocalyptic prophets of the digital age are
foretelling the future possibility of downloading human consciousness
into a computer. The idea that the mind and therefore identity represent
disembodied forms of information discounts the corporeal presence of the
body and renders it obsolete. The cyborg myth represents a new paradigm
in the history of embodiment. Whereas prevailing Western European
ontology defines the body's presence as the awareness of its own corporeal
existence, its absence is conceived as the receding of the body, a process of
abandonment while being absorbed in the world outside of itself.
Merleau-Ponty argues against this mind/body split when he claims that
presence and absence are intertwined through enfleshment, a process
where the world is perceived in the body as flesh.
Allucquere Rosanne Stone (1996) writes that, "the physical/virtual distinction
is not a mind/body distinction. The concept of the mind is not
part of virtual systems theory, and the virtual component of the socially
apprehensible citizen is not a disembodied thinking thing, but rather a
different way of conceptualizing a relationship to the human body"(p. 40).
For Stone, the body is mediated through discourse from a variety of texts,
producing a legible body that is separate from the physical body to which
it is attached. However, as she goes on to explain, the legible body is
connected to a specific physical body, and this fusion forms the socially
apprehensible citizen. This separates the mind and body in very different
ways than that typically presented through the Cartesian dualism. Instead
of presenting the mind at the expense of the body, we are confronted with
the differing legibilities of the mind and the body, but we do not attempt
to escape their coexistence in order to produce a comprehensible being.
This inversion of the Cartesian dichotomy presents the possibility that
inscription and embodiment are also interconnected. If we consider
inscription as the world's imposition on the body, then embodiment
represents the assimilation of inscription. In defending the functionality
of the body under the circumstances of information technology, Hayles
Studies in Art Education 337
Charles R. Garoian and Yvonne M. Gaudelius
(1999) distinguishes between inscription and embodiment: "Incorporating
practices [embodiment] perform the bodily content; inscribing practices
correct and modulate the performance" (p. 200). She clearly differentiates
between, yet interconnects the body's performance of cultural incorporation
and the culture's performance of inscription. She states, "culture not
only flows from the [cultural] environment into the body but also
emanates from the body into the [cultural] environment. The body produces
culture at the same time that culture produces the body" (p. 200).
With the body and the culture interconnected in this reflexive loop, the
cyborg no longer signifies a disembodied ontology, but embodiment that
is in a continual state of liminality, contingency, and ephemerality, what
critical theorist Peter Lunenfeld (1999) refers to as an "unfinished"
aesthetic (p. 7). Hayles distinction between the performativity of the body
and that of the culture enables us to theorize a pedagogy of resistance. As
she exposes and examines these differences, she opens a space of possibility
where embodiment, although tied to inscription, can determine its own
fate, to produce its own cultural identity.
Hayles's concept of cybernetic signification serves as a compelling
metaphor for a critical pedagogy. Compared with Lacan's concept of a
"floating signifier," where identity is contingent upon the presence and
absence of the actual body, Hayles characterizes the body's absorption in
virtual culture as a "flickering signifier." She argues that, "information
technologies... fundamentally alter the relation of signified to signifier.
Carrying the instabilities implicit in Lacanian floating signifiers one step
further, information technologies create... flickering signifiers, characterized
by their tendency toward unexpected metamorphosis, attenuations,
and dispersions" (p. 30). The actual body's presence and absence transformed
as "pattern and randomness" signify Hayles's concept of the "virtual
body." Flickering between the randomness of digital information and its
patterning, the body's identity is continually negotiated and re-negotiated,
a play of resistance between the disjunctive attributes of cyberspace
and the conjunctions that occur as the subject coalesces meaning and
interpretation.
Hayles's flickering signifier corresponds to Deleuze and Guattari's
(1987) random ontological system of the rhizome and its patterning as
nomadology. A rhizome consists of a reticulated system in which an infinite
number of connections are possible. Unlike binary systems that are
limited to dualistic configurations, those of the rhizome are multicentric.
Like an assemblage, it provides multiple lines of flight from one conceptual
plateau to another to the point that, "a rhizome or multiplicity never
allows itself to be overcoded" (p. 9). Another characteristic of the rhizome
is "asignifying rupture," its ability to disconnect in one location within
the system, yet reconvene through the other of its multiple routes of connectivity.
Thus, the rhizome functions as a mapping system that provides
multiple trajectories that are continually drawn and redrawn as its terrain
338 Studies in Art Education
Cyborg Pedagogy
is being negotiated. Movement through these trajectories constitutes
nomadology, a process whereby the multicentric system of the rhizome
yields an ephemeral pattern, one that must be continually renegotiated.
"With the nomad... it is deterritorialization that constitutes the relation
to the earth, to such a degree that the nomad reterritorializes on deterritorialization
itself' (Deleuze & Guattari, p. 381). Like the nomad, the
cyborg travels through multiple metaphorical spaces as it negotiates
meaning between embodied and inscribed subjectivities. As noted earlier,
these metaphorical spaces encourage movements of transgression across
fluid boundaries within which performance artists can find the potential
to enact the cyborg as an art of political resistance.
David Cronenberg's film eXistenZ bears the title of the film's central
focus: a virtual-reality game played through "prototype meta-flesh game
pods." These pods-an amalgam of amphibian neural webbing and
synthetic DNA-are connected directly to the players' bodies through
what are called "bioports," which arejacks installed at the base of players'
spines.
şu cümleyi bir çevirsek be kardeşlikler tam karşılığını bulamadığınız kelimeyi aynen yazıp bırakın ben cümleyi toparlayamıyorum sadece.
focus: a virtual-reality game played through "prototype meta-flesh game
pods." These pods-an amalgam of amphibian neural webbing and
synthetic DNA-are connected directly to the players' bodies through
what are called "bioports," which arejacks installed at the base of players'
spines.
şu cümleyi bir çevirsek be kardeşlikler tam karşılığını bulamadığınız kelimeyi aynen yazıp bırakın ben cümleyi toparlayamıyorum sadece.
ok I do see that is on the account as a European key
digital keys can sometimes take up to 72 horus to porcess though
so you may technically still be on a trial until that clears
so that\s why people arent joining your games, because only other trial players are allowed to
until the upgrade completes
correct
fro, the tiem you claimed the key
saolun
digital keys can sometimes take up to 72 horus to porcess though
so you may technically still be on a trial until that clears
so that\s why people arent joining your games, because only other trial players are allowed to
until the upgrade completes
correct
fro, the tiem you claimed the key
saolun
TAm ve doğru olması lazım. The lar var mı acaba?
The baby of 80s, the child of 90s olabilir. Tırnak işaretiyle ayırmam gerekiyor mu? Alternatifler nasıl yazılabilir, hafif eğlenceli bir şey için lazım.
The baby of 80s, the child of 90s olabilir. Tırnak işaretiyle ayırmam gerekiyor mu? Alternatifler nasıl yazılabilir, hafif eğlenceli bir şey için lazım.
"MAN KAN TA EN KILLE FRAN ROSENGARD
MEN MAN KAN INTE TA ROSENGARD FRAN EN KILLE"
Ne demek?
Teşekkürler
MEN MAN KAN INTE TA ROSENGARD FRAN EN KILLE"
Ne demek?
Teşekkürler
Eğer erkek/kız arkadaşınla ilk buluşmanı gerçekleştireceksen kesinlikle doğal ve kendin gibi davranmalısın çünkü seni seven kendin olduğun için sevsin. Cümlesini çevirebilir misiniz? Teşekkürler şimdiden.
bakındım bulamadım
fen ve kimya alanında kariyer yapacak biri ikinci olarak hangi dili almalı? Tavsiye istiyorum
ingilizcede uçurumun kenarından dönme'nin karşılığı var mıdır?
Merhabalar,
Şimdi ben "eğer ABD AIG(bir şirket)'yi finansal olarak desteklemeseydi ve batmasına izin verseydi aynı Lehman Brothers'ın batmasına izin verdiği zamandaki gibi daha kötü durumda olacaktı" demeye çalıştım ve şu şekilde çevirdim.
If US government does not support AIG and let it collapse, USA would be worse off as the time when it let Lehman Brothers collapse.
ama hiç hoşuma gitmedi. Daha düzgün bir şekilde çevirebilecek olan var mıdır?
Şimdi ben "eğer ABD AIG(bir şirket)'yi finansal olarak desteklemeseydi ve batmasına izin verseydi aynı Lehman Brothers'ın batmasına izin verdiği zamandaki gibi daha kötü durumda olacaktı" demeye çalıştım ve şu şekilde çevirdim.
If US government does not support AIG and let it collapse, USA would be worse off as the time when it let Lehman Brothers collapse.
ama hiç hoşuma gitmedi. Daha düzgün bir şekilde çevirebilecek olan var mıdır?
Take no notice of them thay need to grow up
çok hevesliyim ve elimden geldiğince vakit ayırıyorum ama saçma eğitim sistemimiz tarzındaki eğitimlerle ingilizcemde gelişim sağlayamadım.
tensle mensle uğraştırmadan, ingilizce (sözlü olarak) derdimi anlatabilmeyi nasıl öğrenebilirim arkadaşlar?
tensle mensle uğraştırmadan, ingilizce (sözlü olarak) derdimi anlatabilmeyi nasıl öğrenebilirim arkadaşlar?
sunu demek istiyorum
Gecmiste B2B ve B2C sistemleri yaptim ve bunlari yönettim. IT bilgilerimi Marketing alaniyla birlestirebilir ve bu bilgilerle cok iyi tanidigim Türkiye pazarinda sizlere rehberlik edebilirim
I have created and managed B2C and B2B Sites in the past. I would like to integrate my IT skills into Marketing area and I can convert and integrate Marketing trends to Turkey market with a big passion (pek olmadi biliyorum ama elimden bu kadari geliyor)
Simdiden tesekkur ediyorum
Gecmiste B2B ve B2C sistemleri yaptim ve bunlari yönettim. IT bilgilerimi Marketing alaniyla birlestirebilir ve bu bilgilerle cok iyi tanidigim Türkiye pazarinda sizlere rehberlik edebilirim
I have created and managed B2C and B2B Sites in the past. I would like to integrate my IT skills into Marketing area and I can convert and integrate Marketing trends to Turkey market with a big passion (pek olmadi biliyorum ama elimden bu kadari geliyor)
Simdiden tesekkur ediyorum
dostum seni çok özledim bu şarkı o güzel anılarımız için gelsin Ritim roof ve eskici (bar)'dan defalarca atıldığımız o taksim geceleri harikaydı :D bir gün dünyanın her hangi bi ülkesinde gene yollarımız kesişecek buna inanıyorum ;D
Gençler selamlar size,
Benim fransızca, italyanca, ispanyolca ve rusça için michel thomas'ın setine ihtiyacım var. kickass'te falan aradım virüs indirdim o_o .
demem o ki, yardımcı olacaklara şimdiden müteşekkirim.
yeşillendirmelerinizi bekliyorum :)
edit:gençler hala ingilizce üzerinden fransızca, italyanca, ispanyolca ve rusça'ya ihtiyacım var lütfen :)
Benim fransızca, italyanca, ispanyolca ve rusça için michel thomas'ın setine ihtiyacım var. kickass'te falan aradım virüs indirdim o_o .
demem o ki, yardımcı olacaklara şimdiden müteşekkirim.
yeşillendirmelerinizi bekliyorum :)
edit:gençler hala ingilizce üzerinden fransızca, italyanca, ispanyolca ve rusça'ya ihtiyacım var lütfen :)
my god olanını sormuyorum, izlediğim yabancı dizilerde "ciizıs" gibi bir şey söylüyorlar ve alt yazısı "tanrım" diye geçiyor. nette araştırdım "cheeses, chezys" gibi sallama kelimeler ama çıkmadı. dedim bizim ekşiciler bilir. inanılmaz kafama takıldı bu. bir şekilde öğrenemezsem çatlayacağım.
merhabalar. şu aşağıgaki haber (sanırım) italyanca. özeti nedir acaba bu haberin, ne anlatıyor haber? 1-2 cümleyle bile açıklarsanız çok sevinirim. müslümanlara karşı bir tavır mı var yoksa malum olaydan müslümanların sorumlu tutulmaması gibi bir tavır mı var?
www.huffingtonpost.it
www.huffingtonpost.it
Şu görseldeki alttan üçüncü karakteri (eğer o ayrı bir şeyse tabii) bir türlü yazamadım. Google Translate'te çize çize よのなかに ながわません! yapabildim ama o olmadı bir türlü, metnin anlamını buldum da nasıl okunduğunu öğrenmek istiyorum. Birisi translate'e falan yazıp linkini verebilirse çok sevinirim.
Görsel bozuk geliyorsa: fbcdn-dragon-a.akamaihd.net
(Facebook'taki yarukizero stickerlarından)
Görsel bozuk geliyorsa: fbcdn-dragon-a.akamaihd.net
(Facebook'taki yarukizero stickerlarından)
Has Anyone Really Been Far Even as Decided to Use Even Go Want to do Look More Like?
Yahu one another diyorum, each other çıkıyor; another diyorum, one another çıkıyor. Bunların bi' esprisi var demek [bkz: geç düşen jeton] ama kitapta filan bulamadım da. Nedir?
Bir takım örnekler:
1- In the play, the two players can not see or hear ---, but they are seated at interconnected computers.
-bu, each other'mış mesela.
2- The infection can spread easily in a school, where many young live in close proximity to ---
-bu, one another.
3- In neighborhoods where residents are willing to help ---, children are less likely to be overweight.
-bu da, one another. [neden each other değil?]
4- There were Rangers fans throwing bottles and cans at --- because the games was not on.
-bu da, one another. ?
Bunları nasıl ayırt edebilirim, şıkka bakar bakmaz nasıl ''şerrefsizim bu!'' diyebilirim?
Bir takım örnekler:
1- In the play, the two players can not see or hear ---, but they are seated at interconnected computers.
-bu, each other'mış mesela.
2- The infection can spread easily in a school, where many young live in close proximity to ---
-bu, one another.
3- In neighborhoods where residents are willing to help ---, children are less likely to be overweight.
-bu da, one another. [neden each other değil?]
4- There were Rangers fans throwing bottles and cans at --- because the games was not on.
-bu da, one another. ?
Bunları nasıl ayırt edebilirim, şıkka bakar bakmaz nasıl ''şerrefsizim bu!'' diyebilirim?
cevap alındı çok teşekkürler.
ps4 e oyun yükledim, dragon age. hata veriyor. şöyle bir cevap buldum, kısaltmalar ve hatalar var çeviri sitelerinden bir şey anlamadım yardımcı olur musunuz?
"Delete DA:I and re-install it, but when you re-install it you have to pause the downloading of the DLCs and the downloading of the update. Then let the pre-installation finish (about 5.9Gb I think). Now you have to wait until the FULL download is finished (about 45Gb). After that you can download the DLCs and the update, it will work fine."
ps4 e oyun yükledim, dragon age. hata veriyor. şöyle bir cevap buldum, kısaltmalar ve hatalar var çeviri sitelerinden bir şey anlamadım yardımcı olur musunuz?
"Delete DA:I and re-install it, but when you re-install it you have to pause the downloading of the DLCs and the downloading of the update. Then let the pre-installation finish (about 5.9Gb I think). Now you have to wait until the FULL download is finished (about 45Gb). After that you can download the DLCs and the update, it will work fine."
I know that you perceive yourself to have been wronged. I get that and support your right to plead your case. However, some of the nasty and abusive personal comments made while pleading the case DO NOT impress me and serve to weaken the redress you are requesting. I make every attempt to treat everyone with respect and honesty. I am just being honest about what I feel in this matter.
ekteki belgeler sırasıyla; yunanistanda oturduğuma dair ikametgah belgesi,yunanistanda kaldığımız evin üzerine olan su faturası, su faturasının babamın üstüne olduğuna ve borcu olmadığına dair belge, ailemizin yunanistanda ikame ettiğine dair belge... babamın son 3 yıldır yunanistanda vergi ödediğine dair belge ve doğum belgem.
bu kavramları açıklayacak, aralarındaki farklara kısaca değinecek, birer örnek verecek olan arkadaşlara şimdiden teşekkür ediyorum.
From the perspective
of IR theory, it may be tempting to discount
many of the arguments and analyses put
forward by IL scholars on the grounds that they are
insufficiently rigorous or methodologically flawed.
Lawyers similarly often dismiss much of the IR literature
on the grounds that it is impenetrable and
largely irrelevant to the pressing practical problems
lawyers observe.
birebir ceviriye gerek yok. ana fikiri bilsem yeter. beynim su kaynatti.
of IR theory, it may be tempting to discount
many of the arguments and analyses put
forward by IL scholars on the grounds that they are
insufficiently rigorous or methodologically flawed.
Lawyers similarly often dismiss much of the IR literature
on the grounds that it is impenetrable and
largely irrelevant to the pressing practical problems
lawyers observe.
birebir ceviriye gerek yok. ana fikiri bilsem yeter. beynim su kaynatti.
Penguin Readers level 2-3-4-5 hikaye kitapları olan varsa bir zahmet pdf olarak atabilirler mi ?
Şimdiden teşekkür ederim.
Şimdiden teşekkür ederim.
bu iki kelimenin etimolojik açıdan bir bağı var mıdır? sanırım ikisi de arapçadan geliyor ama başka bir şey bulamadım.
negroyla ginger gibi iki ırkçı kelimenin karşılıklarını düşünürken kafama takıldı.
not: negro zencinin tam karşılığı değil. ginger kızıl olarak da kullanılıyor zencefilin yanında, farkındayım.
negroyla ginger gibi iki ırkçı kelimenin karşılıklarını düşünürken kafama takıldı.
not: negro zencinin tam karşılığı değil. ginger kızıl olarak da kullanılıyor zencefilin yanında, farkındayım.
Çeviri bile değil aslında. Ben şimdi bir şampuan siparişi vereceğim de hangisini vermem konusunda bana yardımcı olursanız sevinirim. Saçlarım ilk yıkamadan 15-16 saat sonra yağlanmaya başlar, ben de saçıma uygun bir seçim yapmak istiyorum. O yüzden, sanıyorum ki yağlı saçlar için uygun olanını seçmem gerekiyor. 3 darklı şampuanın özellikleri yazıyorum, hangisini almam gerekiyor? Teşekkürler:
Normal to Oily
Itchy Dry Scalp
Sensitive Scalp
ilk yazdığım özelliğe sahip olanı mı almam gerekiyor? bunların dışında bir de klasik olan ürün var, yoksa onu mu seçmeliyim?
Normal to Oily
Itchy Dry Scalp
Sensitive Scalp
ilk yazdığım özelliğe sahip olanı mı almam gerekiyor? bunların dışında bir de klasik olan ürün var, yoksa onu mu seçmeliyim?
Intermediate ve native arasinda duzgun grammar kitabina denk gelemiyorum.
Mesela su cok bilinen seylere deginiyor:
www.grammaring.com
Su ise fazlasiyla detaya, neredeyse arkaik formlari anlatiyor:
www.amazon.com
Bu ikisi arasinda tavsiye edeceginiz grammar kitabi var midir?
Grammar in use disinda olursa memnun olurum.
Tesekkurler.
Mesela su cok bilinen seylere deginiyor:
www.grammaring.com
Su ise fazlasiyla detaya, neredeyse arkaik formlari anlatiyor:
www.amazon.com
Bu ikisi arasinda tavsiye edeceginiz grammar kitabi var midir?
Grammar in use disinda olursa memnun olurum.
Tesekkurler.
Merhaba,
Aşağıdaki yazının Almancasına ihtiyacım var. Yardımcı olabilir misiniz?
" Tamam ödemeyi o sekilde yapabilirim.Gumruk formunda bu urunu 2.el degil yeni olarak isaretleyebilir misin. Turkiyeye 2. el urun girisi yasak "
Aşağıdaki yazının Almancasına ihtiyacım var. Yardımcı olabilir misiniz?
" Tamam ödemeyi o sekilde yapabilirim.Gumruk formunda bu urunu 2.el degil yeni olarak isaretleyebilir misin. Turkiyeye 2. el urun girisi yasak "
Amazon.de'ye kayıt olacağım da. Fakat İngiltereden bir adres girmem gerekiyor. gelgörki Almancada İngiltereyi bulamıyorum. Aklıma gelen tüm versiyonları denedim. UK, Britain, England, Großbritannien..
Ne ola ki?
Ne ola ki?
Çünkü, kendine saygın olmalı
cuz, must be respect to self
doğru mudur?
Teşekkürler...
cuz, must be respect to self
doğru mudur?
Teşekkürler...
Aşağıdaki yazıyı almancaya çevirebilir misiniz? Teşekkürler..
" Bu parcanin gumruge takilmamasi icin 40 euro olarak beyan edebilir misin? Eger mumkunse odemeyi yapayim "
" Bu parcanin gumruge takilmamasi icin 40 euro olarak beyan edebilir misin? Eger mumkunse odemeyi yapayim "
Şimcik,
body için oxford şöyle diyor => group of people
[countable + singular or plural verb] a group of people who work or act together, often for an official purpose, or who are connected in some other way
tureng de yönetim organları için şöyle demiş => managing bodies
managing bodies olarak google'da ne var, ne yok aratmaya çalıştım ama pek bir şey de bulamadım. öte yandan, oxford da diyor ki, body bu iş için de kullanılır.
peki yönetim organları için tureng'in cevabı doğru mu sizce?
body için oxford şöyle diyor => group of people
[countable + singular or plural verb] a group of people who work or act together, often for an official purpose, or who are connected in some other way
tureng de yönetim organları için şöyle demiş => managing bodies
managing bodies olarak google'da ne var, ne yok aratmaya çalıştım ama pek bir şey de bulamadım. öte yandan, oxford da diyor ki, body bu iş için de kullanılır.
peki yönetim organları için tureng'in cevabı doğru mu sizce?
sıfat tamlamalarında, belli ki birbirinin yerine kullanamadığımız which ile that'in ayrımına nasıl varabilirim?
Mesela şurada:
-James published his book entitled Principles of Psychology, --- established a number of practicalities for the sort of questions --- psychologists would focus on for years to come.
İlk boşluk which, ikincisi that iken,
burada da:
-Hamlet reveals his personal perceptions of the events --- take place in his homeland and --- are either indirectly or directly tied to his father's murder.
ilkine that, ikinciye which gelmiş.
Bunun olayı nedir?
Mesela şurada:
-James published his book entitled Principles of Psychology, --- established a number of practicalities for the sort of questions --- psychologists would focus on for years to come.
İlk boşluk which, ikincisi that iken,
burada da:
-Hamlet reveals his personal perceptions of the events --- take place in his homeland and --- are either indirectly or directly tied to his father's murder.
ilkine that, ikinciye which gelmiş.
Bunun olayı nedir?
merhaba
"misafirlerimize daha iyi bir hizmet verebilmek için bu bölüm bakıma alınmıştır"
ingilizce resmi dil çevirisini rica edebilir miyim ?
teşekkürler
"misafirlerimize daha iyi bir hizmet verebilmek için bu bölüm bakıma alınmıştır"
ingilizce resmi dil çevirisini rica edebilir miyim ?
teşekkürler
Buradaki earthy için güzel bir ifade bulamıyorum. Bana fikir verebilir misiniz ki acaba?
Böyle etli bir yemekten bahsediliyor sık sık. Ne diyeceğimi bilemiyorum. Türkçe çok yetersiz rerere rörörö.
Böyle etli bir yemekten bahsediliyor sık sık. Ne diyeceğimi bilemiyorum. Türkçe çok yetersiz rerere rörörö.