Als je het root wachtwoord kwijt bent is er een manier om toch me su en sudo te werken als root.
toets sudi -i in in de terminal.
geef je wachtwoord en type “passwd”.
Je word gevraagd om een nieuw root wachtwoord. (2x)
met exit stop je deze terminal-sessie.
Root password lost?
Type sudo -i in command line terminal.
Give your user account password by which you logged in to the system.
Now type “passwd”.
It will ask you for new root password.
Type new root password and then retype it.
Now type exit. (exit will end the root session)
This is a workaround. Your root password is not really changed, login as root with startup is still impossible. But su and sudo is possible with this password.
Change password for root: https://docs.fedoraproject.org/en-US/Fedora/25/html/Installation_Guide/sect-troubleshooting-problems-after-installation.html#sect-trouble-after-reset-root-password
Now do not forget to make a note of your root password. I do use KeepassX for passwords. https://www.keepassx.org/.
Keepassx on usb stick
Install on the stick. do not copy it to the stick.
Download the https://www.keepassx.org/ latest version of KeepassX (2.0.3) right to the usb stick
and install it there.
De Fedora website is helder en goed te volgen. Er is een app om een life USB te maken om Fedora te installeren.
Met die USB stick is installeren eenvoudig. (Ik ben benieuwd of Fedora wel op de Macbook werkt zonder ingewikkelde manipulaties.
En ja de eerste boot is bezig. Heel spannend dit wachten, maar er is beweging in het scherm. Ik zie nu een inlogscherm en inloggen gaat prima. Nu zien hoe het allemaal werkt.
Nu nog wifi aan het werk zien te krijgen. https://ask.fedoraproject.org/en/question/99042/no-wifi-in-fedora-25-new-to-fedora-and-linux/. Gelukkig zag ik ergens de aanwijzing om te rebooten na deze reeks handelingen.
(ondertussen user toegevoegd aan sudoers group) met visudo
Fedora is the real solution, it is an easy to install os for Macbook 5.1 (alu). Works fine and no problems.
The macbook 5.1 (the aluminium) is still running on OS X 10.6.8.
New upgrades from Apple are to big for the macbook. Now new software is asking for new OS X. New Operating System could be an improvement.
Try to install Ubuntu, several times but install does not succeed well.
Some small Debian .iso file can be burned on a CD. (My macbook cannot boot on USB any more, so I need a CD to install Debian) https://www.debian.org/distrib/
Disk Utility on IMac burns .iso file to CD. Macbook must be connected to internet. (ethernet)
Start macbook with cd and hold alt key until cd starts moving.
Make notes of passwords, missing software, etc.
Debian wants root and user to be different and have different passwords. (Ubuntu is relaxed on that)
It takes some time (half an hour or more) to install Debian. (some software is downloaded from Debian server).
While install is going on I do a search for software
1. what could replace nvAlt on Mac and Debian?
2. b43/ucode 16_mimo.fw is missing according to install process. How could I install that later on?
3. What browser does Debian come with. https://wiki.debian.org/WebBrowsers
4. email clients https://wiki.debian.org/EmailClients
5. Interesting wiki on debian.
This is a moment, install is now installing grub boot loader and finishing the installation. The cd is ejected and install wants me to quit macbook.
After boot some adjustments are done. “Loading please wait” (no signal of progress visible. How long do we have to wait? Is Debian still running or is it dead? )
[ 1.8383831 i8042 No controller found
Loading, please wait….
/dev/sda2clean, 151006/9625600 files, 1596766/38483712 blocks
reboot (with power button) and choose recovery boot.( in grub)
last item before stop
[8.935835] ACPI Power Button [PWRF]
All solutions do need command-line working. And that is the problem here.
In a weblog of a student I found this question:
Who teaches you to be an adult?
In a world of PISA– data about education and schools this is a real question. Do the PISA results matter very much to students and people?
An old definition of education: education is helping or guiding non-adults to become independent adults. Do school systems still apply that definition?
American colleges and universities have largely moved away from the goal of helping students address the full scope of these challenges, focusing primarily on their intellectual development.
About Confucius view on Education: In educating we do not communicate a cognitive content such as scientific facts and mathematical theorems. Rather education is applied moral psychology. Its purpose is to give a population competence in conventionalized conduct. Education internalizes behavior patterns. Education most resembles behavioral training character building. [a Daoist theory of Chinese Thought; Chad Hansen].
My question is this. In the 19th century some of my mothers family went to America. They lived here in a poor and remote corner of our country. They escaped to a new country.
How come so many people do not leave the rust belt, the dying city? Why not escape from a poor and backward place? USA has a history of immigration and going West…
Some more questions:
Do people know when they are going down the hill? You need to be aware of a threat before you even think of an escape.
Do poor circumstances and a bad economic or political situation make people active or passive? Do some people believe in a nearb better future? Do they wait for someone to save them from poverty?
Do people know of or are aware of possibilities elsewhere?
What are costs of moving versus costs of staying? Money, emotional cost, etc.
(You will need to sell your house and nobody will buy, no money for transport and living)
Do people believe they have a change to improve, at home or elsewhere, their situation?
Look into literature about why did not the Jews escape from Germany? why do other people not escape their fate?
Are people afraid to change, afraid to live in other parts of the world, afraid to leave their family, friends, neighbors? Afraid of the unknown?
In Moral Relativism of Steven Lukes, he writes about the right description of the meaning of words as important. He gives examples ( p. 74 ) of acts which are different. In A Daoist theory of Chinese thought Chad Hansen writes about the importance of the right ming (names) in moral conversation.
image: Door Wouter Engler – Eigen werk, CC BY-SA 4.0, https://commons.wikimedia.org/w/index.php?curid=38610015
A blackface in USA is regarded as morally wrong. In the Netherlands the ‘Zwarte Piet’ with a black face by some people is regarded as wrong. Discussion is about if both black faces are the same phenomenon and thus both wrong, or if they are very different
Is this morally sensitive en emotional discussion an example of moral relativism or moral universalism?
Or do the different opinions about this black face … point to the distinction between a shared moral principle and divergent factual believes. (Lukes p. 80)?
(we share a moral principle on racism but our views on facts about both phenomena are different)
If we want to change an habit on moral grounds, is naming and shaming the right and effective way to change that habit? Naming and shaming causes strong counter reactions, and very often no cooperation or change of habits at all. (Except maybe between parents and children, superiors and underlings )
Is the word (noun) culture a useful category? Inside a culture differences are as great as outside cultures, personal and family cultures differ from the group cultures and the national cultures they ‘belong’ to. The name ‘Muslim culture’ is clear and useful as long as we do not look into the culture. I know too much different Muslims, that makes it really impossible to see a common Muslim culture in all these very different people.
Culture is a category with the Platonic disease, we do believe something as a culture exists because the name ‘culture’ exists.
Het is helemaal niet eenvoudig om kritiek te geven op een werkstuk. Hieronder enkele vragen die je kunt gebruiken bij een goede kritiek.1
Some help with giving critique.
1. Wat valt je direct op?
What stands out the most when you first see it?
2. Leg uit hoe het komt dat je dat (van vraag 1) als eerste opmerkt?
Explain the reason you notice the thing you mention in number 1.
3. Als je verder kijkt, wat lijkt er nog meer belangrijk?
As you keep looking, what else seems important?
4. Waarom lijkt je dat (van de vorige vraag) belangrijk?
Why does the thing you mention in number 3 seem important?
5. Hoe is contrast toegepast?
How has contrast been used?
6. Wat zorgt er voor dat je blik het geheel aftast?
What leads your eye around from place to place?
7. Welke stijlkenmerken neem je waar?
What tells you about the style used by this artist?
8. Wat lijkt er verborgen te zitten in deze compositie? Waarom?
What seems to be hiding in this composition and why?
9. Welke emoties en betekenissen zitten er volgens jou in het werk?
Imagine the feelings and meanings this artwork represents?
10. Welke ander titel zou je het werk kunnen geven?
What other titles could you give this artwork?
If you are behind your computer screen or using your phone what are you connected with?
I think of those abstracted sedentary individuals who spend their lives in an office rattling their fingers on a keyboard ‘connected’, as they say, but to what? To information mutating between one second and the next, floods of images, pictures and graphs. And after work it is the subway, the train, always speed, the gaze now glued to telephone screen… (In a philosophy of walking Frédéric Gros (p. 185) )
In the evening they will look at the television screen. Those people are not connected to the earth or to roads and routes. They forget about being human.
Just walking, just talking to a person next to you, that is the real connectedness.
The Compositions 1960 Compositions 1960 are a set of pieces written in 1960 by composer La Monte Young. These pieces are unique in the sense that Young heavily emphasizes performance art, through extra-musical actions such as releasing a butterfly into the room or pushing a piano against a wall.
This piece of music is free time music, without prescribed measures. Sensa misura.
The sound of Wind Chimes and some of John Cage‘s music are sensa misura too.
Fantasy on Japanse Woodprints is een sensa misura compositie van de wereldcomponist Alan Hovhaness uit 1965.
“There are no solids. There are no things. There are only interfering and non-interfering patterns operative in pure principle, and principles are eternal.”
– Buckminster Fuller
Emptiness cannot only mean silence. The musical structures that composers use to build – canons, patterns, linguistic tropes, iterations, gestural articulations, and mappings – is that what we hear? What gives music a sense of meaning could be that dimension of which we cannot construct. As Lao Tzu famously said – “It is the emptiness of the cup that makes it useful”. So what is the emptiness of one’s music? Perhaps, what is left unsaid engenders its purpose? Using another metaphor, music can often be described as acoustic architecture. From this, we might contend that the sonic constructions that we build are tangible places, shapes, and forms. So then, in these “buildings”, what do you place inside? What function do you assign to the space that you provide? This question has been plaguing me the past year. We form, shape, and mold sounds onto a temporal axis – but it is often so meaningless in its experience and meaning(full)ness perhaps can only be found in contemplating its emptiness.
zie ook: Garden 8