A web page, as an information set, can contain many kinds of information, which is able to be seen, heard or interact by the end user:
Perceived (rendered) information:
Textual information: with diverse render variations.
Non-textual information:
Static images on raster graphics, typically GIF, JPEG or PNG; or vector formats as SVG or Flash.
Animated images typically Animated GIF and SVG, but also may be Flash, Shockwave, or Java applet.
Audio, typically MIDI or WAV formats or Java applets.
Video, WMV (Windows), RM (Real Media), FLV (Flash Video), MPG, MOV (Quicktime)
Interactive information: more complex, glued to interface; see dynamic web page.
For "on page" interaction:
Interactive text: see DHTML.
Interactive illustrations: ranging from "click to play" image to games, typically using script orchestration, Flash, Java applets, SVG, or Shockwave.
Buttons: forms providing alternative interface, typically for use with script orchestration and DHTML.
For "between pages" interaction:
Hyperlinks: standard "change page" reactivity.
Forms: providing more interaction with the server and server-side databases.
Internal (hidden) information:
Comments
Metadata with semantic meta-information, Charset information, Document Type Definition (DTD), etc.
Diagramation and style information: information about rendered items (like image size attributes) and visual specifications, as Cascading Style Sheets (CSS).
Scripts, usually JavaScript, complement interactivity and functionality.
Note: on server-side the web page may also have "Processing Instruction Information Items".
The web page can also contain dynamically adapted information elements, dependent upon the rendering browser or end-user location (through the use of IP address tracking and/or "cookie" information).
From a more general/wide point of view, some information (grouped) elements, like a navigation bar, are uniform for all website pages, like a standard. These kind of "website standard information" are supplied by technologies like web template systems.
Friday, September 5, 2008
Web page
A web page or webpage is a resource of information that is suitable for the World Wide Web and can be accessed through a web browser. This information is usually in HTML or XHTML format, and may provide navigation to other web pages via hypertext links.
Web pages may be retrieved from a local computer or from a remote web server. The web server may restrict access only to a private network, e.g. a corporate intranet, or it may publish pages on the World Wide Web. Web pages are requested and served from web servers using Hypertext Transfer Protocol (HTTP).
Web pages may consist of files of static text stored within the web server's file system (static web pages), or the web server may construct the (X)HTML for each web page when it is requested by a browser (dynamic web pages). Client-side scripting can make web pages more responsive to user input once in the client browser.
Web pages may be retrieved from a local computer or from a remote web server. The web server may restrict access only to a private network, e.g. a corporate intranet, or it may publish pages on the World Wide Web. Web pages are requested and served from web servers using Hypertext Transfer Protocol (HTTP).
Web pages may consist of files of static text stored within the web server's file system (static web pages), or the web server may construct the (X)HTML for each web page when it is requested by a browser (dynamic web pages). Client-side scripting can make web pages more responsive to user input once in the client browser.
HANTU
Kepercayaan mengenai hantu roh atau semangat
Hantu seringkali digambarkan sebagai bersaiz dan berbentuk manusia (walaupun sesetengah gambaran menyebut hantu haiwan), tetapi biasanya digambarkan sebagai "berkilauan", "berbayang", "lutsinar", "seperti kabus", atau seumpamanya. Hantu tidak mempunyai tubuh kasar seperti manusia, hanya bayangan badan (astral body). Kadang kala ia tidak nampak dilihat tetapi dalam fenomena lain seperti pergerakan objek, lampu terpasang atau tertutup dengan sendiri, bunyi, dll, yang tidak mempunyai penjelasan logik.
Di Barat mereka yang mempercayai hantu kadang-kala menganggap mereka sebagai roh yang tidak aman selepas mati, dan dengan itu berkeliaran di Bumi. Ketidakupayaan mendapat keamanan dijelaskan sebagai ada pekerjaan yang belum selesai, seperti mangsa yang mencari keadilan atau dendam selepas mati. Penjenayah, kadang-kala berlegar untuk mengelak Purgatori atau Neraka. Kadang-kala hantu dikatakan berada di awang-awangan, tempat, menurut nonorthodox doktarin Khatolik, antara Syurga dan Neraka di mana roh bayi yang tidak dibaptise tinggal. Penting bagi mengetahui bahawa walaupun Protestan dan Kristian Evangelikal aliran utama percaya kewujudan hantu secara prinsip (principalities), mereka tidak mempercayai hantu (sebagai semangat orang mati) dan meletakkan hantu ganas, seperti poltergeist, kepada tindakan jembalang, sama seperti Islam. Dalam Khatolok dan Kristian Anglikan (dan Christian Spiritualism), percayakan hantu adalah diterima dan boleh dibincang dengan paderi (clergy).
Dalam kebudayaan Asia (seperti di China), ramai orang mempercayai kepada kelahiran semula (reincarnation). Hantu merupakan roh yang enggan "dikitar semula" kerana mereka mempunyai perkara yang belum selesai, sama seperti di Barat. Exorcist boleh membantu menghalau atau mengitar semula hantu (reincarnated). Dalam tradisi Cina, selain dilahirkan semula, hantu boleh menjadi kekal (immortal) dan menjadi separa dewa (demigod), atau ia boleh pergi ke neraka dan menderita kekal selamanya, atau ia boleh mati sekali lagi dan menjadi "hantu kepada hantu". Orang Cina juga percaya bahawa sesetengah hantu, terutamanya mereka yang mati lemas, membunuh manusia bagi menghalang mereka hak dilahirkan semula. Mangsa "pembunuh" paranormal dikenali sebagai ti4si2gui3 (替死鬼), iaitu bagi Cina sama seperti kambing hitam.
Dalam ugama Hindu, maklumat terperinci mengenai hantu terdapat dalam Garuda Purana, skripture dari Vedic tradisi (Hindu).
Kedua-dua Timur dan Barah berkongsi asas yang sama mengenai hantu. Mereka merayau-rayau sekitar tempat mereka sering pergi semasa hidup atau tempat mereka meninggal. Tempat sedemikian dikenali sebagai "rumah berhantu"; kitaran yang mereka lakukan dikenali sebagai "menghantui". Mereka seringkali mengenakan pakaian yang mana mereka sering pakai semasa hidup.
Samsara Buddhist memasukkan konsep alam hantu lapar. Sentient being dalam alam tersebut dirujuk sebagai Hantu Lapar kerana ikatan mereka kepada dunia ini. Asura juga dirujuk sebagai "hantu bergaduh".
Hantu seringkali digambarkan sebagai bersaiz dan berbentuk manusia (walaupun sesetengah gambaran menyebut hantu haiwan), tetapi biasanya digambarkan sebagai "berkilauan", "berbayang", "lutsinar", "seperti kabus", atau seumpamanya. Hantu tidak mempunyai tubuh kasar seperti manusia, hanya bayangan badan (astral body). Kadang kala ia tidak nampak dilihat tetapi dalam fenomena lain seperti pergerakan objek, lampu terpasang atau tertutup dengan sendiri, bunyi, dll, yang tidak mempunyai penjelasan logik.
Di Barat mereka yang mempercayai hantu kadang-kala menganggap mereka sebagai roh yang tidak aman selepas mati, dan dengan itu berkeliaran di Bumi. Ketidakupayaan mendapat keamanan dijelaskan sebagai ada pekerjaan yang belum selesai, seperti mangsa yang mencari keadilan atau dendam selepas mati. Penjenayah, kadang-kala berlegar untuk mengelak Purgatori atau Neraka. Kadang-kala hantu dikatakan berada di awang-awangan, tempat, menurut nonorthodox doktarin Khatolik, antara Syurga dan Neraka di mana roh bayi yang tidak dibaptise tinggal. Penting bagi mengetahui bahawa walaupun Protestan dan Kristian Evangelikal aliran utama percaya kewujudan hantu secara prinsip (principalities), mereka tidak mempercayai hantu (sebagai semangat orang mati) dan meletakkan hantu ganas, seperti poltergeist, kepada tindakan jembalang, sama seperti Islam. Dalam Khatolok dan Kristian Anglikan (dan Christian Spiritualism), percayakan hantu adalah diterima dan boleh dibincang dengan paderi (clergy).
Dalam kebudayaan Asia (seperti di China), ramai orang mempercayai kepada kelahiran semula (reincarnation). Hantu merupakan roh yang enggan "dikitar semula" kerana mereka mempunyai perkara yang belum selesai, sama seperti di Barat. Exorcist boleh membantu menghalau atau mengitar semula hantu (reincarnated). Dalam tradisi Cina, selain dilahirkan semula, hantu boleh menjadi kekal (immortal) dan menjadi separa dewa (demigod), atau ia boleh pergi ke neraka dan menderita kekal selamanya, atau ia boleh mati sekali lagi dan menjadi "hantu kepada hantu". Orang Cina juga percaya bahawa sesetengah hantu, terutamanya mereka yang mati lemas, membunuh manusia bagi menghalang mereka hak dilahirkan semula. Mangsa "pembunuh" paranormal dikenali sebagai ti4si2gui3 (替死鬼), iaitu bagi Cina sama seperti kambing hitam.
Dalam ugama Hindu, maklumat terperinci mengenai hantu terdapat dalam Garuda Purana, skripture dari Vedic tradisi (Hindu).
Kedua-dua Timur dan Barah berkongsi asas yang sama mengenai hantu. Mereka merayau-rayau sekitar tempat mereka sering pergi semasa hidup atau tempat mereka meninggal. Tempat sedemikian dikenali sebagai "rumah berhantu"; kitaran yang mereka lakukan dikenali sebagai "menghantui". Mereka seringkali mengenakan pakaian yang mana mereka sering pakai semasa hidup.
Samsara Buddhist memasukkan konsep alam hantu lapar. Sentient being dalam alam tersebut dirujuk sebagai Hantu Lapar kerana ikatan mereka kepada dunia ini. Asura juga dirujuk sebagai "hantu bergaduh".
Ghost / hantu
Historical background
The belief in ghosts as souls of the departed is closely related to the ancient concept of animism, which attributed souls to everything in nature, including human beings, animals, plants, rocks, etc. [6] As the nineteenth-century anthropologist James Frazer explained in his classic work, The Golden Bough, souls were seen as the creature within that animated the body:
"If a man lives and moves, it can only be because he has a little man or animal inside, who moves him. The animal inside the animal, the man inside the man, is the soul. And as the activity of an animal or man is explained by the presence of the soul, so the repose of sleep or death is explained by its absence; sleep or trance being the temporary, death being the permanent absence of the soul... "[7]
Although the human soul was sometimes symbolically or literally depicted in ancient cultures as a bird or other animal, it was widely held that the soul was an exact reproduction of the body in every feature, even down to clothing the person wore. This is depicted in artwork from various ancient cultures, including such works as the Egyptian Book of the Dead, which shows deceased people in the afterlife appearing much as they did before death, including the style of dress.
Another widespread belief concerning ghosts is that they were composed of a misty, airy, or subtle material. Anthropologists speculate that this may also stem from early beliefs that ghosts were the person within the person, most noticeable in ancient cultures as a person's breath, which upon exhaling in colder climates appears visibly as a white mist.[6] This belief may have also fostered the metaphorical meaning of "breath" in certain languages, such as the Latin spiritus and the Greek pneuma, which by analogy became extended to mean the soul. In the Bible, God is depicted as animating Adam with a breath.
In many cultures malignant, restless, ghosts are distinguished from the more benign spirits which are the subject of Ancestor worship.[8] Although the evidence for ghosts is largely anecdotal, the belief in ghosts throughout history has remained widespread and persistent.
Arguably the first apparition of a ghost recorded in Western culture was in 1211, during the Albigensian Crusade[9]. Gervase of Tilbury, Marshal of Arles, wrote that the image of Guilhem, a boy recently murdered in the forest, appeared in his cousin's home in Beaucaire, near Avignon, France. This series of "visits" lasted all of the summer. Through his cousin, who spoke for him, the boy allegedly held conversations with anyone who wished, until the local priest requested to speak to the boy directly, leading to an extended disquisition on theology. The boy narrated the trauma of death and the unhappiness of his fellow souls in Purgatory, and reported that God was most pleased with the ongoing Crusade against the Cathar heretics, launched three years earlier. The time of the Albigensian Crusade in southern France was marked by intense and prolonged warfare, this constant bloodshed and dislocation of populations being the context for these reported vists by the murdered boy.
Apparitions of the recently deceased, at the moment of their death, to their friends and relations are very commonly reported.[10] One celebrated example was the strange appearance of Vice-Admiral Sir George Tryon, walking through the drawing room, of his family home in Eaton Square, London, looking straight ahead, without exchanging a word to anyone, in front of several guests at a party being given by his wife on 22 June 1893 whilst he was supposed to be in a ship of the Mediterranean Squadron, manouvering of the coast of Syria. Subsequently it was reported that he had gone down with his ship, the HMS Victoria, that very same night, after it had collided with the HMS Camperdown following an unexplained and bizarre order to turn the ship in the direction of the other vessel.[11] Such crisis apparitions have received serious study by parapsychologists with various explanations given to account for them, including telepathy, as well as the traditional view that they represent disembodied spirits.[12][13]
In many traditional accounts, ghosts were thought to be deceased people looking for vengeance, or imprisoned on earth for bad things they did during life. The appearance of a ghost has often been regarded as an omen or portent of death. Seeing one's own ghostly double or "fetch" is a related omen of death.[14]
Most cultures have ghost stories in their mythologies. Many stories from the Middle Ages and the Romantic era rely on the macabre and the fantastic, and ghosts are a major theme in literature from those eras. Ghost stories date back to ancient times, and can be found in many different cultures. The Chinese philosopher, Mo Tzu (470-391 BC), is quoted as having said:
"The way to find out whether anything exists or not is to depend on the testimony of the ears and eyes of the multitude. If some have heard it or some have seen it then we have to say it exists. If no one has heard it and no one has seen it then we have to say it does not exist. So, then, why not go to some village or some district and inquire? If from antiquity to the present, and since the beginning of man, there are men who have seen the bodies of ghosts and spirits and heard their voices, how can we say that they do not exist? If none have heard them and none have seen them, then how can we say they do? But those who deny the existence of the spirits say: "Many in the world have heard and seen something of ghosts and spirits. Since they vary in testimony, who are to be accepted as really having heard and seen them?" Mo Tzu said: As we are to rely on what many have jointly seen and what many have jointly heard, the case of Tu Po is to be accepted."[15] (note: King Hsuan (827-783 BC) executed his minister, Tu Po, on false charges even after being warned that Tu Po's ghost would seek revenge. Three years later, according to historical chronicles, Tu Po's ghost shot and killed Hsuan with a bow and arrow before an assembly of feudal lords.)
One of the earliest known ghost "sightings" in the west took place in Athens, Greece.[16] Pliny the Younger (c. (50 AD) described it in a letter to Licinius Sura: Athenodoros Cananites (c. 74 BC – 7 AD), a Stoic philosopher, decided to rent a large, Athenian house, to investigate widespread rumors that it was haunted. Athenodoros staked out at the house that night, and, sure enough, a disheveled, aged spectre, bound at feet and hands with rattling chains, eventually "appeared". The spirit then beckoned for Athenodoros to follow him; Athenodoros complied, but the ghost soon vanished. The philosopher marked the spot where the old man had disappeared, and, on the next day, advised the magistrates to dig there. The man's shackled bones were reportedly uncovered three years later. After a proper burial, the hauntings ceased.[17]
Many Eastern religious traditions also subscribe to the concept of ghosts. The Hindu Garuda Purana has detailed information about ghosts.[18]
The Hebrew Torah and the Bible contain few references to ghosts, associating spiritism with forbidden occult activities cf. Deuteronomy 18:11. The most notable reference is in the First Book of Samuel (I Samuel 28:7-19 KJV), in which a disguised King Saul has the Witch of Endor summon the spirit of Samuel. In the New Testament, Jesus has to persuade the Disciples that he is not a ghost following the resurrection, Matthew 24. In a similar vein, Jesus' followers at first believe him to be a ghost when they see him walking on water.
The Child ballad Sweet William's Ghost recounts the story of a ghost returning to beg a woman to free him from his promise to marry her, as he obviously cannot being dead; her refusal would mean his damnation. This reflects a popular British belief that the dead would haunt their lovers if they took up with a new love without some formal release.[19]
The Unquiet Grave expresses a belief even more widespread, found in various location over Europe: ghosts can stem from the excessive grief of the living, whose mourning interferes with the dead's peaceful rest.[20]
In many folktales from around the world, the hero arranges for the burial of a dead man. Soon after, he gains a companion who aids him and, in the end, the hero's companion reveals that he is in fact the dead man.[21] Instances of this include the Italian fairy tale Fair Brow and the Swedish The Bird 'Grip'.
The belief in ghosts as souls of the departed is closely related to the ancient concept of animism, which attributed souls to everything in nature, including human beings, animals, plants, rocks, etc. [6] As the nineteenth-century anthropologist James Frazer explained in his classic work, The Golden Bough, souls were seen as the creature within that animated the body:
"If a man lives and moves, it can only be because he has a little man or animal inside, who moves him. The animal inside the animal, the man inside the man, is the soul. And as the activity of an animal or man is explained by the presence of the soul, so the repose of sleep or death is explained by its absence; sleep or trance being the temporary, death being the permanent absence of the soul... "[7]
Although the human soul was sometimes symbolically or literally depicted in ancient cultures as a bird or other animal, it was widely held that the soul was an exact reproduction of the body in every feature, even down to clothing the person wore. This is depicted in artwork from various ancient cultures, including such works as the Egyptian Book of the Dead, which shows deceased people in the afterlife appearing much as they did before death, including the style of dress.
Another widespread belief concerning ghosts is that they were composed of a misty, airy, or subtle material. Anthropologists speculate that this may also stem from early beliefs that ghosts were the person within the person, most noticeable in ancient cultures as a person's breath, which upon exhaling in colder climates appears visibly as a white mist.[6] This belief may have also fostered the metaphorical meaning of "breath" in certain languages, such as the Latin spiritus and the Greek pneuma, which by analogy became extended to mean the soul. In the Bible, God is depicted as animating Adam with a breath.
In many cultures malignant, restless, ghosts are distinguished from the more benign spirits which are the subject of Ancestor worship.[8] Although the evidence for ghosts is largely anecdotal, the belief in ghosts throughout history has remained widespread and persistent.
Arguably the first apparition of a ghost recorded in Western culture was in 1211, during the Albigensian Crusade[9]. Gervase of Tilbury, Marshal of Arles, wrote that the image of Guilhem, a boy recently murdered in the forest, appeared in his cousin's home in Beaucaire, near Avignon, France. This series of "visits" lasted all of the summer. Through his cousin, who spoke for him, the boy allegedly held conversations with anyone who wished, until the local priest requested to speak to the boy directly, leading to an extended disquisition on theology. The boy narrated the trauma of death and the unhappiness of his fellow souls in Purgatory, and reported that God was most pleased with the ongoing Crusade against the Cathar heretics, launched three years earlier. The time of the Albigensian Crusade in southern France was marked by intense and prolonged warfare, this constant bloodshed and dislocation of populations being the context for these reported vists by the murdered boy.
Apparitions of the recently deceased, at the moment of their death, to their friends and relations are very commonly reported.[10] One celebrated example was the strange appearance of Vice-Admiral Sir George Tryon, walking through the drawing room, of his family home in Eaton Square, London, looking straight ahead, without exchanging a word to anyone, in front of several guests at a party being given by his wife on 22 June 1893 whilst he was supposed to be in a ship of the Mediterranean Squadron, manouvering of the coast of Syria. Subsequently it was reported that he had gone down with his ship, the HMS Victoria, that very same night, after it had collided with the HMS Camperdown following an unexplained and bizarre order to turn the ship in the direction of the other vessel.[11] Such crisis apparitions have received serious study by parapsychologists with various explanations given to account for them, including telepathy, as well as the traditional view that they represent disembodied spirits.[12][13]
In many traditional accounts, ghosts were thought to be deceased people looking for vengeance, or imprisoned on earth for bad things they did during life. The appearance of a ghost has often been regarded as an omen or portent of death. Seeing one's own ghostly double or "fetch" is a related omen of death.[14]
Most cultures have ghost stories in their mythologies. Many stories from the Middle Ages and the Romantic era rely on the macabre and the fantastic, and ghosts are a major theme in literature from those eras. Ghost stories date back to ancient times, and can be found in many different cultures. The Chinese philosopher, Mo Tzu (470-391 BC), is quoted as having said:
"The way to find out whether anything exists or not is to depend on the testimony of the ears and eyes of the multitude. If some have heard it or some have seen it then we have to say it exists. If no one has heard it and no one has seen it then we have to say it does not exist. So, then, why not go to some village or some district and inquire? If from antiquity to the present, and since the beginning of man, there are men who have seen the bodies of ghosts and spirits and heard their voices, how can we say that they do not exist? If none have heard them and none have seen them, then how can we say they do? But those who deny the existence of the spirits say: "Many in the world have heard and seen something of ghosts and spirits. Since they vary in testimony, who are to be accepted as really having heard and seen them?" Mo Tzu said: As we are to rely on what many have jointly seen and what many have jointly heard, the case of Tu Po is to be accepted."[15] (note: King Hsuan (827-783 BC) executed his minister, Tu Po, on false charges even after being warned that Tu Po's ghost would seek revenge. Three years later, according to historical chronicles, Tu Po's ghost shot and killed Hsuan with a bow and arrow before an assembly of feudal lords.)
One of the earliest known ghost "sightings" in the west took place in Athens, Greece.[16] Pliny the Younger (c. (50 AD) described it in a letter to Licinius Sura: Athenodoros Cananites (c. 74 BC – 7 AD), a Stoic philosopher, decided to rent a large, Athenian house, to investigate widespread rumors that it was haunted. Athenodoros staked out at the house that night, and, sure enough, a disheveled, aged spectre, bound at feet and hands with rattling chains, eventually "appeared". The spirit then beckoned for Athenodoros to follow him; Athenodoros complied, but the ghost soon vanished. The philosopher marked the spot where the old man had disappeared, and, on the next day, advised the magistrates to dig there. The man's shackled bones were reportedly uncovered three years later. After a proper burial, the hauntings ceased.[17]
Many Eastern religious traditions also subscribe to the concept of ghosts. The Hindu Garuda Purana has detailed information about ghosts.[18]
The Hebrew Torah and the Bible contain few references to ghosts, associating spiritism with forbidden occult activities cf. Deuteronomy 18:11. The most notable reference is in the First Book of Samuel (I Samuel 28:7-19 KJV), in which a disguised King Saul has the Witch of Endor summon the spirit of Samuel. In the New Testament, Jesus has to persuade the Disciples that he is not a ghost following the resurrection, Matthew 24. In a similar vein, Jesus' followers at first believe him to be a ghost when they see him walking on water.
The Child ballad Sweet William's Ghost recounts the story of a ghost returning to beg a woman to free him from his promise to marry her, as he obviously cannot being dead; her refusal would mean his damnation. This reflects a popular British belief that the dead would haunt their lovers if they took up with a new love without some formal release.[19]
The Unquiet Grave expresses a belief even more widespread, found in various location over Europe: ghosts can stem from the excessive grief of the living, whose mourning interferes with the dead's peaceful rest.[20]
In many folktales from around the world, the hero arranges for the burial of a dead man. Soon after, he gains a companion who aids him and, in the end, the hero's companion reveals that he is in fact the dead man.[21] Instances of this include the Italian fairy tale Fair Brow and the Swedish The Bird 'Grip'.
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