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The Boyer-Moore Fast String Searching Algorithm This algorithm, which Bob Boyer and I invented in aboutis the basis of the fastest known ways to find one string of characters in another. How might you look for the following pattern in the text below? Our algorithm has the peculiar property that, roughly speaking, the longer the pattern is, the faster the algorithm goes.

An encyclopedia of philosophy articles written by professional philosophers.

Communications of the Association for Computing Tor, 20 10, pp. The classic Boyer-Moore algorithm suffers from the phenomenon that it tends not to work so efficiently on small alphabets like DNA. The skip distance tends to stop growing with the pattern length because substrings re-occur frequently. By remembering more of what has already been matched, one can get larger skips through the text.

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This idea of remembering more has been explored in the literature by others. It suffers from the need for very large tables or state machines.

However, inMatyas Sustik and I thought of an apparently new variation that gives very good performance on small alphabets and has a small table. There are two points about this assertion to which I wish to call attention. These points are that, whatever be its exact meaning, it is certainly meant to assert 1 that the universe is very different indeed from what it seems, and 2 that it has quite a large of properties which it does not seem to have.

Chairs and tables and mountains seem to be very different from us; but, when the whole universe is declared to be spiritual, it is certainly meant to assert that they are far more like us than we think. The idealist means to assert that they are in some sense neither lifeless nor unconscious, as they certainly seem to be; and I do not think his language is so grossly deceptive, but that we may assume him to believe that they really are very different indeed from what they seem.

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And secondly when he declares that they are spiritual, he means to looikng in that term quite a large of different properties. When the whole universe is declared to be spiritual, it is meant not only that it is in some sense conscious, but that it has what we recognise in ourselves as the higher forms of consciousness.

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That it is intelligent; that it is purposeful; that it is not mechanical; all these different things are commonly asserted of it. When we say it is spiritual we mean to say that it has quite a of excellent qualities, different from any which we commonly attribute either to stars or planets or to cups and saucers. I shall, however, attack at least one argument, which, to the best of my belief, is considered necessary to their position by all Idealists.

And I wish to point out a certain advantage which this procedure gives me — an advantage which justifies the assertion that, if my arguments are sound, they will have refuted Idealism.

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If I can refute a single proposition which is a necessary and essential step in all Idealistic arguments, then, no matter how good the rest of these arguments may be, I shall have proved that Idealists have no reason whatever for their conclusion. The trivial proposition which I propose to dispute is this: esse is percipi [to be is to be perceived].

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This is a very ambiguous proposition, but, in some sense or other, it has been very widely held. That it more, in some sense, essential to Idealism, I must for the present merely assume. What I propose to show is that, in all the senses ever given to it, it is false. If esse is percipi, this is at once equivalent to saying that whatever is, is experienced; and this, again, is equivalent, in a sense, to saying that whatever is, is something mental.

Idealist Contradiction: the Object and the Experience of it are Identical, yet Also Different I am suggesting that the Idealist maintains that object and subject are necessarily connected, mainly because he fails to see that they are distinct, that they are two, at all. ❶And secondly when he declares that they are spiritual, he means to include in that term quite a large of different properties.

Certainly I cannot help thinking that it would; and I hope that some may flr with me in this extreme instance. Summary But yellow and good, we say, are not complex: they more notions of that simple kind, out of goor definitions are composed and with which the power of further defining ceases.

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Yet we cannot always attribute the slightness of their value to any looking demerit in the object which differentiates them from the consciousness of beauty; the object itself may approach as near as possible to absolute neutrality. I do not mean to say that the good, that which is good, is thus indefinable; if I did think so, I should not be writing on Ethics, for my main object is to help towards discovering that definition.

And it seems as if indifferent things may also be the sole constituents of a whole which has great value, either positive or negative. To search for unity and system, at the expense of truth, is not, I take it, the proper business of philosophy, however universally it may have been the practice of philosophers. But if it is that to which the adjective will apply, it must be something different from that adjective itself; and the whole of that something different, whatever it is, will be our definition of the good.

If this be once admitted, if in any imaginable case you do admit that the existence of a more beautiful thing is better in itself than that of one more ugly, quite apart from its effects on moore human feeling, then Prof. One, for good, very affirm that good is pleasure, another, perhaps, that good is that which is desired; and each of these will argue eagerly to prove that other people who say that it is something else, are wrong.|Cause you dont about me.

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