gplz.gertrude

This programming language is dedicated to the Gertrude Stein, who's work I happen to like. The code consists of regular sentences of any kind of natural language. For each sentence, an average word length is calculated (and rounded up/down). Words that are exactly as long as the average word are ignored. For the other words, a ratio [words longer than average]/[words smaller than average] is calculated and used as an instruction index. Numbers are encoded as ratios of the form 1/x , then decoded as (int)(1/(1/x)).

Currently, the following instructions are supported:

6/3: Define a new function
2/7: Call a function
3/6: Begin a new code block
4/12: End of a code block
16/15: Define a Variable
18/16: Assignment Statement
10/20: +=
14/10: +
4/14: -=
11/7: -
23/14: *=
6/16: *
8/12: /=
5/8: /
14/8: %=
24/17: %
23/10: Or=
22/23: Or
19/22: And=
18/14: And
10/18: Nand=
15/15: Nand
14/12: BitOr=
15/26: BitOr
6/11: BitAnd=
17/11: BitAnd
15/19: <
18/15: ==
13/13: >
13/15: <=
15/14: !=
10/15: >=
3/1: Define a literal
7/14: Print an integer value as a character
7/15: Print a string
23/20: not
6/10: if-then
20/18: while-do
14/20: until-do
12/12: if-then-else
10/19: if-then-unless
1/6: if-then-provided
25/15: while-do-unless

Variables are encoded as two ratios: 16/15, followed by a inverse ratio of the integer that you want to encode. For example, sentences that encode the ratios

16/15 1/4

will refer to the variable "var4". Literals are also defined by two ratios, so

3/1 3/1

will define the number 0 (because (int)0.33 is 0).

Example

The following is the typical "Hello, World" program, written by merging sentences from Immanuel Kants "Critique Of Pure Reason" and Gertrude Steins 1914 Text "Tender Buttons", available online at http://www.bartleby.com/140/1.html.

But the principles of pure reason cannot be constitutive even in regard to empirical conceptions because no sensuous schema corresponding to them can be discovered and they cannot therefore have an object in concreto.

Out of this sphere they are not properly conceptions but the mere marks or indices of conceptions which we may admit although they cannot without the help of experience help us to understand any subject or thing.

In other words we ought not to deduce the internal phenomena of the mind from a simple thinking substance but deduce them from each other under the guidance of the regulative idea of a simple being; we ought not to deduce the phenomena order and unity of the universe from a supreme intelligence but merely draw from this idea of a supremely wise cause the rules which must guide reason in its connection of causes and effects.

They were not respected.

A little called anything shows shudders.

A plan a hearty plan a compressed disease and no coffee not even a card or a change to incline each way a plan that has that excess and that break is the one that shows filling.

Mathematics natural science the common experience of men have a high value as means for the most part to accidental ends- but at last also to those which are necessary and essential to the existence of humanity.

The principle: Realities (as simple affirmations) never logically contradict each other is a proposition perfectly true respecting the relation of conceptions but whether as regards nature or things in themselves (of which we have not the slightest conception) is without any the least meaning.

Idea of a Transcendental Logic.

Choose the rate to pay and pet pet very much.

For for the very reason that it is the idea of the necessary unity of all possible aims it must be for all practical exertions and endeavours the primitive condition and rule- a rule which if not constitutive is at least limitative.

But still further removed than the idea from objective reality is the Ideal by which term I understand the idea not in concreto but in individuo- as an individual thing determinable or determined by the idea alone.

SS 9 General Remarks on Transcendental Aesthetic.

All else is left to experience.

It has aches aches when.

It stands upon the point of a hair so that even the schools have been able to preserve it from falling only by incessantly discussing it and spinning it like a top; and even in their eyes it has never been able to present any safe foundation for the erection of a theory.

The assertor of the all-sufficiency of nature in regard to causality (transcendental Physiocracy) in opposition to the doctrine of freedom would defend his view of the question somewhat in the following manner.

I grant the whole argument.

But this is what we call experience.

Two bore bore what a mussed ash ash when there is tin.

But if you do not take care at the outset or at least midway to make men good you will never force them into an honest belief.

As regards the second statement let us first take the opposite for granted- that the world is finite and limited in space; it follows that it must exist in a void space which is not limited.

The latter we cannot cognize; we can only indicate it by means of phenomena which enable us to have an immediate cognition only of the empirical character.

A plan a hearty plan a compressed disease and no coffee not even a card or a change to incline each way a plan that has that excess and that break is the one that shows filling.

If we say of a thing that in relation to some other thing it is too large or too small the former is considered as existing for the sake of the latter and requiring to be adapted to it.

But it at the same time prescribes limits to itself for it confesses itself unable to cognize these by means of the categories and hence is compelled to cogitate them merely as an unknown something.

But this is what we call experience.

Cutting shade cool spades and little last beds make violet violet when.

A plan a hearty plan a compressed disease and no coffee not even a card or a change to incline each way a plan that has that excess and that break is the one that shows filling.

As regards the second statement let us first take the opposite for granted- that the world is finite and limited in space; it follows that it must exist in a void space which is not limited.

It is plain that if all causality in the world of sense were natural- and natural only- every event would be determined by another according to necessary laws and that consequently phenomena in so far as they determine the will must necessitate every action as a natural effect from themselves; and thus all practical freedom would fall to the ground with the transcendental idea.

And this for two reasons.

Cutting shade cool spades and little last beds make violet violet when.

A plan a hearty plan a compressed disease and no coffee not even a card or a change to incline each way a plan that has that excess and that break is the one that shows filling.

As regards the second statement let us first take the opposite for granted- that the world is finite and limited in space; it follows that it must exist in a void space which is not limited.

There is therefore a dialectical fallacy in the syllogism- a sophisma figurae dictionis.

And this for two reasons.

Cutting shade cool spades and little last beds make violet violet when.

A plan a hearty plan a compressed disease and no coffee not even a card or a change to incline each way a plan that has that excess and that break is the one that shows filling.

But within this whole of possible experience lie all our cognitions and in the universal relation to this experience consists transcendental truth which antecedes all empirical truth and renders the latter possible.

This does not mean the same as disappearance.

Cutting shade cool spades and little last beds make violet violet when.

A sight a whole sight and a little groan grinding makes a trimming such a sweet singing trimming and a red thing not a round thing but a white thing a red thing and a white thing.

A transfer a large transfer a little transfer some transfer clouds and tracks do transfer a transfer is not neglected.

Idea of a Transcendental Logic.

I hope she has her cow.

A plain hill one is not that which is not white and red and green a plain hill makes no sunshine it shows that without a disturber.

We must seek the cause of our failure in our idea itself which is an insoluble problem and in regard to which we obstinately assume that there exists a real object corresponding and adequate to it.

Very strongly may be sincerely fainting.

A plan a hearty plan a compressed disease and no coffee not even a card or a change to incline each way a plan that has that excess and that break is the one that shows filling.

If we employ our reason not merely in the application of the principles of the understanding to objects of experience but venture with it beyond these boundaries there arise certain sophistical propositions or theorems.

They may produce a volition which so far from being necessary is always conditioned- a volition to which the ought enunciated by reason sets an aim and a standard gives permission or prohibition.

That can be seen from the description.

A woolen object gilded.

A sight a whole sight and a little groan grinding makes a trimming such a sweet singing trimming and a red thing not a round thing but a white thing a red thing and a white thing.

But an thought must directly or indirectly by means of certain signs relate ultimately to intuitions; consequently with us to sensibility because in no other way can an object be given to us.

There are only three modes of proving the existence of a Deity on the grounds of speculative reason.

They were not respected.

Cold pails cold with joy no joy.

But if you do not take care at the outset or at least midway to make men good you will never force them into an honest belief.

We cannot cogitate a geometrical line without drawing it in thought nor a circle without describing it nor represent the three dimensions of space without drawing three lines from the same point perpendicular to one another.

A plain hill one is not that which is not white and red and green a plain hill makes no sunshine it shows that without a disturber.

If the empirical law of causality is to conduct us to a Supreme Being this being must belong to the chain of empirical objects- in which case it would be like all phenomena itself conditioned.

Lastly the objective possibility of the category of community cannot be conceived by mere reason and consequently its objective reality cannot be demonstrated without an intuition and that external in space.

A plan a hearty plan a compressed disease and no coffee not even a card or a change to incline each way a plan that has that excess and that break is the one that shows filling.

Principles a priori are so called not merely because they contain in themselves the grounds of other judgements but also because they themselves are not grounded in higher and more general cognitions.

Consequently an absolute cosmical limit is empirically and therefore absolutely impossible.

But this is what we call experience.

The best slam is utter.

A plain hill one is not that which is not white and red and green a plain hill makes no sunshine it shows that without a disturber.

As regards the second statement let us first take the opposite for granted- that the world is finite and limited in space; it follows that it must exist in a void space which is not limited.

But the wise man of the Stoics is an ideal that is to say a human being existing only in thought and in complete conformity with the idea of wisdom.

But as I require for this purpose something that is permanent such as is not given in internal intuition; the mode of my existence whether as substance or as accident cannot be determined by means of this simple self-consciousness.

Luck in loose plaster makes holy gauge and nearly that nearly more states more states come in town light kite blight not white.

This does not mean the same as disappearance.

Cold pails cold with joy no joy.

It cannot be affirmed with propriety that this idea is a conception of an object; it is merely a conception of the complete unity of the conceptions of objects in so far as this unity is available to the understanding as a rule.

If then in the speculative sphere of pure reason no dogmata are to be found; all dogmatical methods whether borrowed from mathematics or invented by philosophical thinkers are alike inappropriate and inefficient.

It means some change.

And this for two reasons.

And this is all that I find necessary for the sake of what follows to remark in this place.

But an thought must directly or indirectly by means of certain signs relate ultimately to intuitions; consequently with us to sensibility because in no other way can an object be given to us.

A FRIGHTFUL RELEASE.

That can be seen from the description.

A little called anything shows shudders.

But if you do not take care at the outset or at least midway to make men good you will never force them into an honest belief.

He would have been peculiarly well fitted to give a truly scientific character to metaphysical studies had it occurred to him to prepare the field by a criticism of the organum that is of pure reason itself.

This is today.

But this principle prescribes no law to objects and does not contain any ground of the possibility of cognizing or of determining them as such but is merely a subjective law for the proper arrangement of the content of the understanding.

But the category of substance when the conception of a body is brought under it determines that; and its empirical intuition in experience must be contemplated always as subject and never as mere predicate.

And this is all that I find necessary for the sake of what follows to remark in this place.

They were not respected.

Book was there it was there.

A little monkey goes like a donkey that means to say that means to say that more sighs last goes.

And this was the second thing to be proved.

That can be seen from the description.

Cut more than any other and show it.

A little monkey goes like a donkey that means to say that means to say that more sighs last goes.

Mathematical axioms (for example there can be only one straight line between two points) are general a priori cognitions and are therefore rightly denominated principles relatively to the cases which can be subsumed under them.

A bent stick is surging and might all might is mental.

All else is left to experience.

A little called anything shows shudders.

A little monkey goes like a donkey that means to say that means to say that more sighs last goes.

Winged to be winged means that white is yellow and pieces pieces that are brown are dust color if dust is washed off then it is choice that is to say it is fitting cigarettes sooner than paper.

The sister was not a mister.

All else is left to experience.

If then the actual cognition of these three cardinal propositions is perfectly useless while Reason uses her utmost endeavours to induce us to admit them it is plain that their real value and importance relate to our practical and not to our speculative interest.

But if you do not take care at the outset or at least midway to make men good you will never force them into an honest belief.

At the same time we may attribute to this being infinite perfection- a perfection which necessarily transcends that which our knowledge of the order and design in the world authorize us to predicate of it.

This is not true.

But if you do not take care at the outset or at least midway to make men good you will never force them into an honest belief.

Winged to be winged means that white is yellow and pieces pieces that are brown are dust color if dust is washed off then it is choice that is to say it is fitting cigarettes sooner than paper.

Hence it is absurd to have an opinion in pure mathematics; we must know or abstain from forming a judgement altogether.

A plan a hearty plan a compressed disease and no coffee not even a card or a change to incline each way a plan that has that excess and that break is the one that shows filling.

But suppose that in every sensation as sensation in general without any particular sensation being thought of there existed something which could be cognized a priori this would deserve to be called anticipation in a special sense- special because it may seem surprising to forestall experience in that which concerns the matter of experience and which we can only derive from itself.

That can be seen from the description.

To being the same four are no more than were taller.

But if you do not take care at the outset or at least midway to make men good you will never force them into an honest belief.

That the same unity exists in nature is presupposed by philosophers in the well-known scholastic maxim which forbids us unnecessarily to augment the number of entities or principles (entia praeter necessitatem non esse multiplicanda).

A little monkey goes like a donkey that means to say that means to say that more sighs last goes.

Whether these propositions are in themselves true is a question not here decided.

Idea of a Transcendental Logic.

Cutting shade cool spades and little last beds make violet violet when.

A plain hill one is not that which is not white and red and green a plain hill makes no sunshine it shows that without a disturber.

If the empirical law of causality is to conduct us to a Supreme Being this being must belong to the chain of empirical objects- in which case it would be like all phenomena itself conditioned.

FIRST DIVISION.

A little monkey goes like a donkey that means to say that means to say that more sighs last goes.

The conceptions of reality substance causality nay even that of necessity in existence have no significance out of the sphere of empirical cognition and cannot beyond that sphere determine any object.

What was the use of not leaving it there where it would hang what was the use if there was no chance of ever seeing it come there and show that it was handsome and right in the way it showed it.

Idea of a Transcendental Logic.

Cold pails cold with joy no joy.

A little monkey goes like a donkey that means to say that means to say that more sighs last goes.

On the other hand the method of investigating the order of nature in the light of this principle and the maxim which requires us to regard this order- it being still undetermined how far it extends- as really existing in nature is beyond doubt a legitimate and excellent principle of reason- a principle which extends farther than any experience or observation of ours and which without giving us any positive knowledge of anything in the region of experience guides us to the goal of systematic unity.

Idea of a Transcendental Logic.

A little called anything shows shudders.

A plain hill one is not that which is not white and red and green a plain hill makes no sunshine it shows that without a disturber.

Hence in the conclusion of a syllogism we restrict a predicate to a certain object after having thought it in the major in its whole extent under a certain condition.