(eTextbook PDF) for Starting Out with Java: From Control Structures through Objects, 7th Edition instant download
(eTextbook PDF) for Starting Out with Java: From Control Structures through Objects, 7th Edition instant download
or textbooks at https://ebookmass.com
https://ebookmass.com/product/etextbook-pdf-for-starting-
out-with-java-from-control-structures-through-objects-7th-
edition/
https://ebookmass.com/product/starting-out-with-java-from-control-
structures-through-objects-6th-edition-ebook-pdf/
https://ebookmass.com/product/starting-out-with-java-from-control-
structures-through-data-structures-3rd-edition-ebook-pdf/
https://ebookmass.com/product/starting-out-with-c-from-control-
structures-through-objects-8th-edition-ebook-pdf/
https://ebookmass.com/product/starting-out-with-c-from-control-
structures-through-objects-ninth-edition-global-edition-tony-gaddis/
(eTextbook PDF) for Starting out with Visual C# 5th
Edition
https://ebookmass.com/product/etextbook-pdf-for-starting-out-with-
visual-c-5th-edition/
https://ebookmass.com/product/starting-out-with-visual-basic-8th-
edition-tony-gaddis/
https://ebookmass.com/product/starting-out-with-python-5th-
international-edition-tony-gaddis/
https://ebookmass.com/product/etextbook-978-0134382609-starting-out-
with-visual-c-4th-edition/
https://ebookmass.com/product/beginning-java-objects-from-concepts-to-
code-3rd-edition-jacquie-barker/
Classification: LCC QA76.73.J38 G333 2019 | DDC 005.13/3--dc23 LC
record
available at https://lccn.loc.gov/2017060354
1 18
Index 1109
1.1 Introduction 1
Hardware 2
Software 5
What Is a Program? 6
A History of Java 8
Language Elements 8
Variables 11
Software Engineering 18
2.2 The print and println Methods, and the Java API 33
Identifiers 42
Class Names 44
Operator Precedence 57
2.10 Scope 76
2.11 Comments 78
Reading a Character 89
An Example Program 94
Flags 118
String.format 160
Format Specifier Syntax 163
Precision 164
Flags 167
Avoid Modifying the Control Variable in the Body of the for Loop 211
7.11 The Selection Sort and the Binary Search Algorithms 463
The Selection Sort Algorithm 463
Capacity 479
530
9.2 Character Testing and Conversion with the Character Class 558
594
11.3 Advanced Topics: Binary Files, Random Access Files, and Object Serialization
732
Controls 762
12.5 More about the HBox, VBox , and GridPane Layout Containers 776
The HBox Layout Container 777
12.8 Using Anonymous Inner Classes and Lambda Expressions to Handle Events
803
Using Anonymous Inner Classes to Create Event Handlers 803
ID Selectors 836
980
Using a Lambda Expression to Register a Key Event Handler to the Scene 981
JDBC 1028
SQL 1029
The following appendices, online chapters, and online case studies are available on the
book’s online resource page at www.pearson.com/cs-resources.
Online Appendices:
Appendix G: Packages
Online Chapters:
Chapter 20: Creating GUI Applications with JavaFX and Scene Builder
Other documents randomly have
different content
For the fact that things actually take such a tragic course would least
of all explain the origin of a form of art; provided that art is not
merely an imitation of the reality of nature, but in truth a
metaphysical supplement to the reality of nature, placed alongside
thereof for its conquest. Tragic myth, in so far as it really belongs to
art, also fully participates in this transfiguring metaphysical purpose
of art in general: What does it transfigure, however, when it presents
the phenomenal world in the guise of the suffering hero? Least of all
the "reality" of this phenomenal world, for it says to us: "Look at
this! Look carefully! It is your life! It is the hour-hand of your clock
of existence!"
And myth has displayed this life, in order thereby to transfigure it to
us? If not, how shall we account for the æsthetic pleasure with
which we make even these representations pass before us? I am
inquiring concerning the æsthetic pleasure, and am well aware that
many of these representations may moreover occasionally create
even a moral delectation, say under the form of pity or of a moral
triumph. But he who would derive the effect of the tragic exclusively
from these moral sources, as was usually the case far too long in
æsthetics, let him not think that he has done anything for Art
thereby; for Art must above all insist on purity in her domain. For the
explanation of tragic myth the very first requirement is that the
pleasure which characterises it must be sought in the purely
æsthetic sphere, without encroaching on the domain of pity, fear, or
the morally-sublime. How can the ugly and the discordant, the
substance of tragic myth, excite an æsthetic pleasure?
Here it is necessary to raise ourselves with a daring bound into a
metaphysics of Art. I repeat, therefore, my former proposition, that
it is only as an æsthetic phenomenon that existence and the world,
appear justified: and in this sense it is precisely the function of tragic
myth to convince us that even the Ugly and Discordant is an artistic
game which the will, in the eternal fulness of its joy, plays with itself.
But this not easily comprehensible proto-phenomenon of Dionysian
Art becomes, in a direct way, singularly intelligible, and is
immediately apprehended in the wonderful significance of musical
dissonance: just as in general it is music alone, placed in contrast to
the world, which can give us an idea as to what is meant by the
justification of the world as an æsthetic phenomenon. The joy that
the tragic myth excites has the same origin as the joyful sensation of
dissonance in music. The Dionysian, with its primitive joy
experienced in pain itself, is the common source of music and tragic
myth.
Is it not possible that by calling to our aid the musical relation of
dissonance, the difficult problem of tragic effect may have
meanwhile been materially facilitated? For we now understand what
it means to wish to view tragedy and at the same time to have a
longing beyond the viewing: a frame of mind, which, as regards the
artistically employed dissonance, we should simply have to
characterise by saying that we desire to hear and at the same time
have a longing beyond the hearing. That striving for the infinite, the
pinion-flapping of longing, accompanying the highest delight in the
clearly-perceived reality, remind one that in both states we have to
recognise a Dionysian phenomenon, which again and again reveals
to us anew the playful up-building and demolishing of the world of
individuals as the efflux of a primitive delight, in like manner as
when Heraclitus the Obscure compares the world-building power to
a playing child which places stones here and there and builds
sandhills only to overthrow them again.
Hence, in order to form a true estimate of the Dionysian capacity of
a people, it would seem that we must think not only of their music,
but just as much of their tragic myth, the second witness of this
capacity. Considering this most intimate relationship between music
and myth, we may now in like manner suppose that a degeneration
and depravation of the one involves a deterioration of the other: if it
be true at all that the weakening of the myth is generally expressive
of a debilitation of the Dionysian capacity. Concerning both, however,
a glance at the development of the German genius should not leave
us in any doubt; in the opera just as in the abstract character of our
myth-less existence, in an art sunk to pastime just as in a life guided
by concepts, the inartistic as well as life-consuming nature of
Socratic optimism had revealed itself to us. Yet there have been
indications to console us that nevertheless in some inaccessible
abyss the German spirit still rests and dreams, undestroyed, in
glorious health, profundity, and Dionysian strength, like a knight
sunk in slumber: from which abyss the Dionysian song rises to us to
let us know that this German knight even still dreams his primitive
Dionysian myth in blissfully earnest visions. Let no one believe that
the German spirit has for ever lost its mythical home when it still
understands so obviously the voices of the birds which tell of that
home. Some day it will find itself awake in all the morning freshness
of a deep sleep: then it will slay the dragons, destroy the malignant
dwarfs, and waken Brünnhilde—and Wotan's spear itself will be
unable to obstruct its course!
My friends, ye who believe in Dionysian music, ye know also what
tragedy means to us. There we have tragic myth, born anew from
music,—and in this latest birth ye can hope for everything and forget
what is most afflicting. What is most afflicting to all of us, however,
is—the prolonged degradation in which the German genius has lived
estranged from house and home in the service of malignant dwarfs.
Ye understand my allusion—as ye will also, in conclusion, understand
my hopes.
25.
Music and tragic myth are equally the expression of the Dionysian
capacity of a people, and are inseparable from each other. Both
originate in an ultra Apollonian sphere of art; both transfigure a
region in the delightful accords of which all dissonance, just like the
terrible picture of the world, dies charmingly away; both play with
the sting of displeasure, trusting to their most potent magic; both
justify thereby the existence even of the "worst world." Here the
Dionysian, as compared with the Apollonian, exhibits itself as the
eternal and original artistic force, which in general calls into
existence the entire world of phenomena: in the midst of which a
new transfiguring appearance becomes necessary, in order to keep
alive the animated world of individuation. If we could conceive an
incarnation of dissonance—and what is man but that?—then, to be
able to live this dissonance would require a glorious illusion which
would spread a veil of beauty over its peculiar nature. This is the
true function of Apollo as deity of art: in whose name we comprise
all the countless manifestations of the fair realm of illusion, which
each moment render life in general worth living and make one
impatient for the experience of the next moment.
At the same time, just as much of this basis of all existence—the
Dionysian substratum of the world—is allowed to enter into the
consciousness of human beings, as can be surmounted again by the
Apollonian transfiguring power, so that these two art-impulses are
constrained to develop their powers in strictly mutual proportion,
according to the law of eternal justice. When the Dionysian powers
rise with such vehemence as we experience at present, there can be
no doubt that, veiled in a cloud, Apollo has already descended to us;
whose grandest beautifying influences a coming generation will
perhaps behold.
That this effect is necessary, however, each one would most surely
perceive by intuition, if once he found himself carried back—even in
a dream—into an Old-Hellenic existence. In walking under high Ionic
colonnades, looking upwards to a horizon defined by clear and noble
lines, with reflections of his transfigured form by his side in shining
marble, and around him solemnly marching or quietly moving men,
with harmoniously sounding voices and rhythmical pantomime,
would he not in the presence of this perpetual influx of beauty have
to raise his hand to Apollo and exclaim: "Blessed race of Hellenes!
How great Dionysus must be among you, when the Delian god
deems such charms necessary to cure you of your dithyrambic
madness!"—To one in this frame of mind, however, an aged
Athenian, looking up to him with the sublime eye of Æschylus, might
answer: "Say also this, thou curious stranger: what sufferings this
people must have undergone, in order to be able to become thus
beautiful! But now follow me to a tragic play, and sacrifice with me
in the temple of both the deities!"
APPENDIX.
[Late in the year 1888, not long before he was overcome by his
sudden attack of insanity, Nietzsche wrote down a few notes
concerning his early work, the Birth of Tragedy. These were printed
in his sister's biography (Das Leben Friedrich Nietzsches, vol. ii. pt. i.
pp. 102 ff.), and are here translated as likely to be of interest to
readers of this remarkable work. They also appear in the Ecce
Homo.—TRANSLATOR'S NOTE.]
"To be just to the Birth of Tragedy(1872), one will have to forget
some few things. It has wrought effects, it even fascinated through
that wherein it was amiss—through its application to Wagnerism,
just as if this Wagnerism were symptomatic of a rise and going up.
And just on that account was the book an event in Wagner's life:
from thence and only from thence were great hopes linked to the
name of Wagner. Even to-day people remind me, sometimes right in
the midst of a talk on Parsifal, that I and none other have it on my
conscience that such a high opinion of the cultural value of this
movement came to the top. More than once have I found the book
referred to as 'the Re-birth of Tragedy out of the Spirit of Music': one
only had an ear for a new formula of Wagner's art, aim, task,—and
failed to hear withal what was at bottom valuable therein. 'Hellenism
and Pessimism' had been a more unequivocal title: namely, as a first
lesson on the way in which the Greeks got the better of pessimism,
—on the means whereby they overcame it. Tragedy simply proves
that the Greeks were no pessimists: Schopenhauer was mistaken
here as he was mistaken in all other things. Considered with some
neutrality, the Birth of Tragedy appears very unseasonable: one
would not even dream that it was begun amid the thunders of the
battle of Wörth. I thought these problems through and through
before the walls of Metz in cold September nights, in the midst of
the work of nursing the sick; one might even believe the book to be
fifty years older. It is politically indifferent—un-German one will say
to-day,—it smells shockingly Hegelian, in but a few formulæ does it
scent of Schopenhauer's funereal perfume. An 'idea'—the antithesis
of 'Dionysian versus Apollonian'—translated into metaphysics; history
itself as the evolution of this 'idea'; the antithesis dissolved into
oneness in Tragedy; through this optics things that had never yet
looked into one another's face, confronted of a sudden, and
illumined and comprehended through one another: for instance,
Opera and Revolution. The two decisive innovations of the book are,
on the one hand, the comprehension of the Dionysian phenomenon
among the Greeks (it gives the first psychology thereof, it sees
therein the One root of all Grecian art); on the other, the
comprehension of Socratism: Socrates diagnosed for the first time as
the tool of Grecian dissolution, as a typical decadent. 'Rationality'
against instinct! 'Rationality' at any price as a dangerous, as a life-
undermining force! Throughout the whole book a deep hostile
silence on Christianity: it is neither Apollonian nor Dionysian; it
negatives all æsthetic values (the only values recognised by the Birth
of Tragedy), it is in the widest sense nihilistic, whereas in the
Dionysian symbol the utmost limit of affirmation is reached. Once or
twice the Christian priests are alluded to as a 'malignant kind of
dwarfs,' as 'subterraneans.'"
2.
3.
"To what extent I had just thereby found the concept 'tragic,' the
definitive perception of the psychology of tragedy, I have but lately
stated in the Twilight of the Idols, page 139 (1st edit.): 'The
affirmation of life, even in its most unfamiliar and severe problems,
the will to life, enjoying its own inexhaustibility in the sacrifice of its
highest types,—that is what I called Dionysian, that is what I divined
as the bridge to a psychology of the tragic poet. Not in order to get
rid of terror and pity, not to purify from a dangerous passion by its
vehement discharge (it was thus that Aristotle misunderstood it);
but, beyond terror and pity, to realise in fact the eternal delight of
becoming, that delight which even involves in itself the joy of
annihilating![1] In this sense I have the right to understand myself to
be the first tragic philosopher—that is, the utmost antithesis and
antipode to a pessimistic philosopher. Prior to myself there is no such
translation of the Dionysian into the philosophic pathos: there lacks
the tragic wisdom,—I have sought in vain for an indication thereof
even among the great Greeks of philosophy, the thinkers of the two
centuries before Socrates. A doubt still possessed me as touching
Heraclitus, in whose proximity I in general begin to feel warmer and
better than anywhere else. The affirmation of transiency and
annihilation, to wit the decisive factor in a Dionysian philosophy, the
yea-saying to antithesis and war, to becoming, with radical rejection
even of the concept 'being,'—that I must directly acknowledge as, of
all thinking hitherto, the nearest to my own. The doctrine of 'eternal
recurrence,' that is, of the unconditioned and infinitely repeated
cycle of all things—this doctrine of Zarathustra's might after all have
been already taught by Heraclitus. At any rate the portico[2] which
inherited well-nigh all its fundamental conceptions from Heraclitus,
shows traces thereof."
Facsimile of Nietzsches handwriting.
4.
TRANSLATOR'S NOTE.
1.D. The copyright laws of the place where you are located also
govern what you can do with this work. Copyright laws in most
countries are in a constant state of change. If you are outside
the United States, check the laws of your country in addition to
the terms of this agreement before downloading, copying,
displaying, performing, distributing or creating derivative works
based on this work or any other Project Gutenberg™ work. The
Foundation makes no representations concerning the copyright
status of any work in any country other than the United States.
1.E.6. You may convert to and distribute this work in any binary,
compressed, marked up, nonproprietary or proprietary form,
including any word processing or hypertext form. However, if
you provide access to or distribute copies of a Project
Gutenberg™ work in a format other than “Plain Vanilla ASCII” or
other format used in the official version posted on the official
Project Gutenberg™ website (www.gutenberg.org), you must,
at no additional cost, fee or expense to the user, provide a copy,
a means of exporting a copy, or a means of obtaining a copy
upon request, of the work in its original “Plain Vanilla ASCII” or
other form. Any alternate format must include the full Project
Gutenberg™ License as specified in paragraph 1.E.1.
• You pay a royalty fee of 20% of the gross profits you derive
from the use of Project Gutenberg™ works calculated using the
method you already use to calculate your applicable taxes. The
fee is owed to the owner of the Project Gutenberg™ trademark,
but he has agreed to donate royalties under this paragraph to
the Project Gutenberg Literary Archive Foundation. Royalty
payments must be paid within 60 days following each date on
which you prepare (or are legally required to prepare) your
periodic tax returns. Royalty payments should be clearly marked
as such and sent to the Project Gutenberg Literary Archive
Foundation at the address specified in Section 4, “Information
about donations to the Project Gutenberg Literary Archive
Foundation.”
• You comply with all other terms of this agreement for free
distribution of Project Gutenberg™ works.
1.F.
Most people start at our website which has the main PG search
facility: www.gutenberg.org.
ebookmasss.com