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C-Tick認證爲澳洲EMC認證項目，電子電器産品進入澳洲，除安全標示外，還應該有EMC標志，即C-Tick標志，目的是保護無線電通訊頻段的資源，在申請C-Tick標志之前，必須要按相關CISPR標准進行測試，由澳洲進口商背書&提交報告，澳洲ACA統一受理，發放登記號碼。

根據2001年政府發布的強制性執行電磁兼容産品目錄，主要涉及的産品爲：

1、工業、科技、醫用設備、音像設備；

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注：C-Tick標志旁必須按規定標上澳洲供應商的信息，以便ACA在市場上抽檢産品時能有效地追溯到爲該産品EmC負責的供應商。

信息的標識包括四方面的內容：

◆ 澳洲供应商的注册名称与地址。

◆ 澳洲公司注册号( Australian Company Number)

◆ 由4CA颁发给澳洲供应商的号码。

◆ 产品在澳洲市场上使用的澳洲注册商标。

C-TICK認證

AS/NZS CISPR32	IT AV类
AS CISPR15	燈具類
AS CISPR14.1	家電類

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A little low stool, on which was a broad and very flat pot for holding hot water to put in the tea. CHAPTER XXIX. Arthur could hardly control an eager curiosity to know what the thing was, round and shiny, that looked like a sort of halo at the back of the Clockwork man's head. He kept on dodging from one side to the other in an effort to see it clearly. "We feel real when the dream states unroll within us, or the music records. But the makers are real, and they live in the real world. No clockwork man is allowed to get back into the real world. The clock prevents us from doing that. It was because we were such a nuisance and got in the way of the makers that they invented the clock." Designing machines must have reference to adaptation, endurance, and the expense of construction. Adaptation includes the performance of machinery, its commercial value, or what the machinery may earn in operating; endurance, the time that machines may operate without being repaired, and the constancy of their performance; expense, the investment represented in machinery. We believe, then, that the whole heaven is one and everlasting, without beginning or end through all eternity, but holding infinite time within its orb; not, as some say, created or capable of being destroyed. We believe it on account of the grounds already stated, and also on account of the consequences resulting from a different hypothesis. For, it must add great weight to our assurance of its immortality and everlasting duration that this opinion may, while the contrary opinion cannot possibly, be true. Wherefore, we may trust the traditions of old time, and especially of our own race, when they tell us that there is something deathless and divine about the things which, although moving, have a movement that is not bounded, but is itself the universal bound, a perfect circle enclosing in its revolutions the imperfect motions that are subject to restraint and arrest; while this, being without beginning or end or rest through infinite time, is the one from which all others originate, and into which they disappear. That heaven which antiquity assigned to the gods as an immortal abode, is shown by the present argument to be uncreated and indestructible, exempt alike from mortal weakness and from the weariness of subjection to a force acting in opposition to its natural inclination; for in proportion to its everlasting continuance such a compulsion would be laborious, and unparticipant in the highest perfection of design. We must not, then, believe with the old mythologists that an Atlas is needed to uphold it; for they, like some in more recent times, fancied that the heavens were made of heavy earthy matter, and so fabled an animated necessity for their support; nor yet that, as Empedocles says, they will last only so long as their own proper momentum is exceeded by the whirling motion of which they partake.255 Nor, again, is it likely that their everlasting revolution can be kept up by the exercise of a conscious will;358 for no soul could lead a happy and blessed existence that was engaged in such a task, necessitating, as it would, an unceasing struggle with their native tendency to move in a different direction, without even the mental relaxation and bodily rest which mortals gain by sleep, but doomed to the eternal torment of an Ixion’s wheel. Our explanation, on the other hand, is, as we say, not only more consistent with the eternity of the heavens, but also can alone be reconciled with the acknowledged vaticinations of religious faith.256 The passions themselves, and the means by which they can be either excited or controlled, are described in Aristotle’s Rhetoric with wonderful knowledge of human nature in the abstract, but with almost no reference to the art for whose purposes the information is ostensibly systematised; while in the Ethics they are studied, so to speak, statically, in their condition of permanent equilibration or disequilibration; the virtues and vices being represented as so many different396 aspects of those conditions. It is obvious that such an extremely artificial parallelism could not be carried out without a considerable strain and distortion of the facts involved. The only virtue that can, with truth, be described as a form of moderation is temperance; and even in temperance this is accidental rather than essential. Elsewhere Aristotle deduces the extremes from the mean rather than the mean from the extremes; and sometimes one of the extremes is invented for the occasion. To fit justice, confessedly the most important virtue, into such a scheme, was obviously impracticable without reinterpreting the idea of moderation. Instead of an equilibrium between opposing impulses in the same person, we have equality in the treatment of different persons; which again resolves itself into giving them their own, without any definite determination of what their own may be.289 It cannot even be said that Aristotle represented either the best ethical thought of his own age, or an indispensable stage in the evolution of all thought. The extreme insufficiency of his ethical theory is due to the fancied necessity of squaring it with the requirements of his cosmological system. For no sooner does he place himself at the popular point of view than he deduces the particular virtues from regard to the welfare of others, and treats them all as so many different forms of justice.290 I can be enticed step by step, but I WON'T be forced. He said I Gripping the cable, he twitched it sharply once—twice—three times! “What are you doing with that stewardess?” demanded Larry. “She joined you on the lawn when you came from behind the trees.” "Well, I have some things stored there, and I have been able to hold it so far against the soldiers, who are snatching every stick of wood they can find, for their cabins, or for the breastworks, or firewood. I don't know how long I'll be able to keep it, unless I have personal possession. I believe you can make it into a comfortable place for these two men. That will help them, you can be by yourselves, you can take care of my things, and it will relieve the crowd in the tent." Little Pete's Awful Rebels. 149 Reuben walked up to him, took him by the shoulders, and shook him as a dog might shake a rabbit. Chapter 16 "It is a pity she should be the wife of such a carle"—mused his lord.3gbaby.com.cn
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