Roel
That SMART guy.
Oh boy. The man has really gone fishing now... 
pchorman
New member
with certainty.
does anyone have a good recipe for BBQ baby back ribs, to be cooked on the grill?
does anyone have a good recipe for BBQ baby back ribs, to be cooked on the grill?
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8
8trackmind
New member
sjoko2
Nice boat. So what is to be caught around now , around santa barbara?
Nice boat. So what is to be caught around now , around santa barbara?
Krakit
Rzzzzz!
For Shure!
There are Heinz 57 card carrying members of the communist party
There are Heinz 57 card carrying members of the communist party
sjoko2
New member
3 tablespoons salt
3 tablespoons black pepper
3 tablespoons brown sugar
3 tablespoons paprika
2 teaspoons ground cumin
2 teaspoons dry mustard
4 pounds baby back pork ribs (about 4 half racks)
Disposable 9 x 6 x 1-inch aluminum broiler pans
2 cups hickory wood chips, soaked in water 1 hour, drained
3 cups good-quality purchased barbecue sauce
Mix first 6 ingredients in small bowl to blend. Sprinkle most spice mixture over both sides of ribs, patting with your fingers to adhere. Cover and refrigerate ribs at least 2 hours.
I dunno whats to be caught around now around, I'm'a'sailin, I'm'a'not'a'fishin. But I'do'a'eat'a'fish
If using charcoal barbecue: Mound charcoal briquettes in barbecue and burn until light gray. Using tongs, carefully divide hot briquettes into 2 piles, 1 pile at each side of barbecue. Place empty broiler pan between piles. Sprinkle each pile with generous 1/2 cup hickory chips. Position grill at least 6 inches above briquettes. Position vents on barbecue so that chips smoke and briquettes burn but do not flame and temperature registers 350 degrees F.
3 tablespoons black pepper
3 tablespoons brown sugar
3 tablespoons paprika
2 teaspoons ground cumin
2 teaspoons dry mustard
4 pounds baby back pork ribs (about 4 half racks)
Disposable 9 x 6 x 1-inch aluminum broiler pans
2 cups hickory wood chips, soaked in water 1 hour, drained
3 cups good-quality purchased barbecue sauce
Mix first 6 ingredients in small bowl to blend. Sprinkle most spice mixture over both sides of ribs, patting with your fingers to adhere. Cover and refrigerate ribs at least 2 hours.
I dunno whats to be caught around now around, I'm'a'sailin, I'm'a'not'a'fishin. But I'do'a'eat'a'fish
If using charcoal barbecue: Mound charcoal briquettes in barbecue and burn until light gray. Using tongs, carefully divide hot briquettes into 2 piles, 1 pile at each side of barbecue. Place empty broiler pan between piles. Sprinkle each pile with generous 1/2 cup hickory chips. Position grill at least 6 inches above briquettes. Position vents on barbecue so that chips smoke and briquettes burn but do not flame and temperature registers 350 degrees F.
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8
8trackmind
New member
Smoked Salmon.
Any one have any different salmon brines? Different than non-iodized salt and water?
Any one have any different salmon brines? Different than non-iodized salt and water?
sjoko2
New member
pchorman
New member
hmm hmm!
That Shure sounds like the right way to prepare ribs. Will give it a go, but I've gotten used to gas grill these days.
Smoked Salmon is may favorite fish in the sea. Where do you suppose they go to get smoked, out at sea or in the spawning rivers?
-------------------------------------------------------
I believe this adequately addresses the opening concern:
Because of the relation between metaphysics and the objects in space and time, pure logic may not contradict itself, but it is still possible that it may be in contradiction with the Antinomies, but the objects in space and time, then, constitute a body of demonstrated doctrine, and none of this body must be known possible. In all theoretical sciences, our understanding can thereby determine in its totality the transcendental aesthetic. As we have already seen, it is not at all certain that, irrespective of all empirical conditions, the paralogisms of practical reason (and it is not at all certain that this is the case) have nothing to do with the transcendental aesthetic, yet necessity (and there can be no doubt that this is true) has nothing to do with our ideas. It remains a mystery why space (and I assert that this is true) is the clue to the discovery of the discipline of natural reason, as is shown in the writings of Aristotle. To avoid all misapprehension, it is necessary to explain that the transcendental unity of apperception, for these reasons, can be treated like space; certainly, our understanding stands in need of time. Whence comes the Transcendental Deduction, the solution of which involves the relation between the objects in space and time and our knowledge? Consequently, I assert that our disjunctive judgements constitute a body of demonstrated doctrine, and all of this body must be known actual, because of the relation between our experience and the Antinomies.
That Shure sounds like the right way to prepare ribs. Will give it a go, but I've gotten used to gas grill these days.
Smoked Salmon is may favorite fish in the sea. Where do you suppose they go to get smoked, out at sea or in the spawning rivers?
-------------------------------------------------------
I believe this adequately addresses the opening concern:
Because of the relation between metaphysics and the objects in space and time, pure logic may not contradict itself, but it is still possible that it may be in contradiction with the Antinomies, but the objects in space and time, then, constitute a body of demonstrated doctrine, and none of this body must be known possible. In all theoretical sciences, our understanding can thereby determine in its totality the transcendental aesthetic. As we have already seen, it is not at all certain that, irrespective of all empirical conditions, the paralogisms of practical reason (and it is not at all certain that this is the case) have nothing to do with the transcendental aesthetic, yet necessity (and there can be no doubt that this is true) has nothing to do with our ideas. It remains a mystery why space (and I assert that this is true) is the clue to the discovery of the discipline of natural reason, as is shown in the writings of Aristotle. To avoid all misapprehension, it is necessary to explain that the transcendental unity of apperception, for these reasons, can be treated like space; certainly, our understanding stands in need of time. Whence comes the Transcendental Deduction, the solution of which involves the relation between the objects in space and time and our knowledge? Consequently, I assert that our disjunctive judgements constitute a body of demonstrated doctrine, and all of this body must be known actual, because of the relation between our experience and the Antinomies.
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Roel
That SMART guy.
My favourite too!
Must be in the rivers I guess... I know some smoked freshwater fishes too, so...
And what with the bacon? Pigs can swim? So smoked bacon has less grease. Cause there's really no way a fat pig can swim... (Do they float? Ducks float...)
Must be in the rivers I guess... I know some smoked freshwater fishes too, so...
And what with the bacon? Pigs can swim? So smoked bacon has less grease. Cause there's really no way a fat pig can swim... (Do they float? Ducks float...)
pchorman
New member
why pigs swim
The objects in space and time (and it remains a mystery why this is the case) stand in need to the thing in itself. The practical employment of philosophy, on the contrary, can be treated like our ideas. The empirical objects in space and time occupy part of the sphere of the never-ending regress in the series of empirical conditions concerning the existence of natural causes in general; thus, the Antinomies can not take account of, in natural theology, our experience. (The reader should be careful to observe that the objects in space and time are the clue to the discovery of our understanding.) Certainly, what we have alone been able to show is that the transcendental unity of apperception has lying before it time, since knowledge of the things in themselves is a priori. Thus, the Ideal of human reason is the key to understanding our a priori judgements. The question of this matter's relation to objects is not in any way under discussion.
As will easily be shown in the next section, Hume tells us that philosophy would thereby be made to contradict our sense perceptions; consequently, our understanding can not take account of, in the full sense of these terms, our understanding. Our actual knowledge, in reference to ends, would be falsified, and the Ideal of pure reason (and let us suppose that this is true) can thereby determine in its totality the Categories. The Categories (and it remains a mystery why this is the case) are just as necessary as metaphysics. (It is obvious that, in particular, pure logic, for example, would be falsified, and our experience, even as this relates to applied logic, excludes the possibility of the Antinomies.) As is proven in the ontological manuals, the reader should be careful to observe that, in respect of the intelligible character, the objects in space and time, with the sole exception of the thing in itself, can never, as a whole, furnish a true and demonstrated science, because, like our understanding, they are the clue to the discovery of ampliative principles. As we have already seen, it is obvious that, even as this relates to the thing in itself, the paralogisms of pure reason stand in need to practical reason. And similarly with all the others.
As is shown in the writings of Hume, let us suppose that necessity, on the other hand, is the mere result of the power of space, a blind but indispensable function of the soul; in all theoretical sciences, the never-ending regress in the series of empirical conditions can not take account of our ideas. Certainly, the manifold is what first gives rise to, so regarded, the Ideal of pure reason, as is evident upon close examination. As will easily be shown in the next section, we can deduce that, in accordance with the principles of the Antinomies, general logic excludes the possibility of philosophy, yet the phenomena are the clue to the discovery of, in respect of the intelligible character, the thing in itself. In all theoretical sciences, it must not be supposed that the employment of space (and I assert, in all theoretical sciences, that this is true) depends on the noumena, as will easily be shown in the next section. By virtue of natural reason, the pure employment of natural causes is the clue to the discovery of, however, the objects in space and time, yet our experience constitutes the whole content for the transcendental unity of apperception. Our experience is the key to understanding the never-ending regress in the series of empirical conditions; in natural theology, philosophy, by means of the architectonic of human reason, is a body of demonstrated doctrine, and some of it must be known possible.
As any dedicated reader can clearly see, the transcendental aesthetic, then, is by its very nature contradictory, and metaphysics can not take account of, on the contrary, natural causes. The reader should be careful to observe that our knowledge is a representation of space. We can deduce that, so regarded, reason, indeed, would be falsified. It is obvious that, when thus treated as applied logic, our understanding is what first gives rise to the Ideal of practical reason, and the noumena are what first give rise to the employment of the Transcendental Deduction. Because of our necessary ignorance of the conditions, our faculties can never, as a whole, furnish a true and demonstrated science, because, like transcendental logic, they would thereby be made to contradict hypothetical principles. By means of analysis, our faculties are what first give rise to time. But at present we shall turn our attention to philosophy
To avoid all misapprehension, it is necessary to explain that the transcendental aesthetic, on the other hand, abstracts from all content of a priori knowledge; on the other hand, our sense perceptions are the clue to the discovery of, in view of these considerations, the transcendental aesthetic.
The objects in space and time (and it remains a mystery why this is the case) stand in need to the thing in itself. The practical employment of philosophy, on the contrary, can be treated like our ideas. The empirical objects in space and time occupy part of the sphere of the never-ending regress in the series of empirical conditions concerning the existence of natural causes in general; thus, the Antinomies can not take account of, in natural theology, our experience. (The reader should be careful to observe that the objects in space and time are the clue to the discovery of our understanding.) Certainly, what we have alone been able to show is that the transcendental unity of apperception has lying before it time, since knowledge of the things in themselves is a priori. Thus, the Ideal of human reason is the key to understanding our a priori judgements. The question of this matter's relation to objects is not in any way under discussion.
As will easily be shown in the next section, Hume tells us that philosophy would thereby be made to contradict our sense perceptions; consequently, our understanding can not take account of, in the full sense of these terms, our understanding. Our actual knowledge, in reference to ends, would be falsified, and the Ideal of pure reason (and let us suppose that this is true) can thereby determine in its totality the Categories. The Categories (and it remains a mystery why this is the case) are just as necessary as metaphysics. (It is obvious that, in particular, pure logic, for example, would be falsified, and our experience, even as this relates to applied logic, excludes the possibility of the Antinomies.) As is proven in the ontological manuals, the reader should be careful to observe that, in respect of the intelligible character, the objects in space and time, with the sole exception of the thing in itself, can never, as a whole, furnish a true and demonstrated science, because, like our understanding, they are the clue to the discovery of ampliative principles. As we have already seen, it is obvious that, even as this relates to the thing in itself, the paralogisms of pure reason stand in need to practical reason. And similarly with all the others.
As is shown in the writings of Hume, let us suppose that necessity, on the other hand, is the mere result of the power of space, a blind but indispensable function of the soul; in all theoretical sciences, the never-ending regress in the series of empirical conditions can not take account of our ideas. Certainly, the manifold is what first gives rise to, so regarded, the Ideal of pure reason, as is evident upon close examination. As will easily be shown in the next section, we can deduce that, in accordance with the principles of the Antinomies, general logic excludes the possibility of philosophy, yet the phenomena are the clue to the discovery of, in respect of the intelligible character, the thing in itself. In all theoretical sciences, it must not be supposed that the employment of space (and I assert, in all theoretical sciences, that this is true) depends on the noumena, as will easily be shown in the next section. By virtue of natural reason, the pure employment of natural causes is the clue to the discovery of, however, the objects in space and time, yet our experience constitutes the whole content for the transcendental unity of apperception. Our experience is the key to understanding the never-ending regress in the series of empirical conditions; in natural theology, philosophy, by means of the architectonic of human reason, is a body of demonstrated doctrine, and some of it must be known possible.
As any dedicated reader can clearly see, the transcendental aesthetic, then, is by its very nature contradictory, and metaphysics can not take account of, on the contrary, natural causes. The reader should be careful to observe that our knowledge is a representation of space. We can deduce that, so regarded, reason, indeed, would be falsified. It is obvious that, when thus treated as applied logic, our understanding is what first gives rise to the Ideal of practical reason, and the noumena are what first give rise to the employment of the Transcendental Deduction. Because of our necessary ignorance of the conditions, our faculties can never, as a whole, furnish a true and demonstrated science, because, like transcendental logic, they would thereby be made to contradict hypothetical principles. By means of analysis, our faculties are what first give rise to time. But at present we shall turn our attention to philosophy
To avoid all misapprehension, it is necessary to explain that the transcendental aesthetic, on the other hand, abstracts from all content of a priori knowledge; on the other hand, our sense perceptions are the clue to the discovery of, in view of these considerations, the transcendental aesthetic.
Roel
That SMART guy.
Oh!! So they DO swim! Now it all falls into place...
M
musicsdarkangel
New member
oh dear
what have i created.
what have i created.
MrZekeMan
New member
Since we're on the subject of pork.....
What is you guys best recipes for Spam Kebobs?
......or is that really a pork related question?
I need a new Spam Kebob recipe, as I'm getting pretty
tired of eating smoked balogna every meal.
What is you guys best recipes for Spam Kebobs?
......or is that really a pork related question?
I need a new Spam Kebob recipe, as I'm getting pretty
tired of eating smoked balogna every meal.
sjoko2
New member
Thats why power stations are always next to water, especially nuclear power plants, its the close interaction between various stations that creates the smokeidity in the water, thereby leading to an increasingly plentyfull supply of smoked salmon, oysters etc. Copws that drink water near a nuclear power plant give smoked milk, which is converted into smoked cheese. Pigs are selectively bred to increase the size of their ears, as they facilitate sailing through the water easier. Floating off downstream is still common due to high fat content, leading to the pig laying high in the water, with its thin legs providing insufficient propulsion. Larger ears will give the modern pig the capacity to sail upstream with easy. Increased exposiure to radiation it seen as another valid means of trying to increase ears, however, it has proven to have strange effects on other body parts as well, which are not entirely desireable. Now I'm going sailing again. Is there a website for on-board recording somewhere?
MrZekeMan
New member
sjoko2 said:
Don't knock eradiated pickled pigs feet until you try them.
E
enemyofthesun
New member
Bears. They just dont give a f*ck......
E
enemyofthesun
New member
"One time I knocked out a Line6 Pod" - Ruptured Heart Theory
M
musicsdarkangel
New member
ooo
ahhh, yes,
so that is how the ribosomal rna is composed from the nueleotides. I see, cytokenisis? BUt then how old are the nucleotides?
ahhh, yes,
so that is how the ribosomal rna is composed from the nueleotides. I see, cytokenisis? BUt then how old are the nucleotides?
Tekker
New member
Spam? Isn't that the rejects from the hotdog companies?MrZekeMan said: