Gerak lurus

RPP Gerak Lurus, 2018

RPP mata pelajaran fisika kelas X SMA

Fisika GLB

Gerak adalah perubahan posisi suatu objek yang diamati dari suatu titik acuan. Titik acuan yang dimaksud didefinisikan sebagai titik awal objek tersebut ataupun titik tempat pengamat berada. Gerak lurus disebut juga gerak translasi, yakni gerak yang lintasannya lurus. Contoh: Mobil yang bergerak maju/mundur, buah apel yang jatuh dari pohonnya.

Gerak harmonik sederhana adalah gerak bolak-balik benda melalui suatu titik kesetimbangan tertentu dengan banyaknya getaran benda dalam setiap sekon selalu konstan. Gerak harmonik dapat dinyatakan dengan grafik posisi partikel sebagai fungsi waktu berupa sinus atau kosinus. Contoh gerak harmonik antara lain adalah gerakan benda yang tergantung pada sebuah pegas, dan gerakan sebuah bandul. Untuk memahami getaran harmonik, kita dapat mengamati gerakan sebuah benda yang diletakkan pada lantai licin dan diikatkan pada sebuah pegas (Gambar 1). Gambar 1. Gerak benda pada lantai licin dan terikat pada pegas untuk posisi normal (a), teregang (b), dan tertekan (c) Anggap mula-mula benda berada pada posisi X = 0 sehingga pegas tidak tertekan atau teregang. Posisi seperti ini dinamakan posisi keseimbangan. Jika benda ditarik ke kanan kemudian dilepaskan, maka pegas akan menarik benda kembali ke arah posisi keseimbangan (X = +). Sebaliknya, ketika benda ditekan ke kiri (X = –) kemudian dilepaskan, maka pegas akan mendorong benda ke kanan, menuju posisi keseimbangan. Gaya yang dilakukan pegas untuk mengembalikan benda pada posisi keseimbangan disebut gaya pemulih. Besarnya gaya pemulih menurut Robert Hooke dirumuskan sebagai berikut. F p =-kX Tanda minus menunjukkan bahwa gaya pemulih selalu pada arah yang berlawanan dengan simpangannya. Jika digabungkan persamaan di atas dengan hukum II Newton, maka diperoleh persamaan berikut. F p =-kX = m a

Abstrak. Telah dilakukan percobaan yang berjudul Gerak Lurus dengan tujuan agar mahasiswa mampu menentukan besar jarak dan perpindahan, besar kecepatan rata-rata dan kelajuan rata-rata, hubungan antara jarak dan waktu tempuh (t) benda yang melakukan gerak lurus beraturan, serta memahami gerak lurus beraturan. Alat yang digunakan adalah meteran, stopwatch, penggaris, tabung GLB dan statif. Kegiatan pertama menggunakan 3 objek yang bergerak dengan kecepatan yang berbeda-beda. Orang pertama berjalan dengan lambat, orang kedua lebih cepat dari orang pertama dan orang ketiga akan bergerak sangat cepat. Kegiatan kedua berupa pengukuran kecepatan gelembung untuk melintasi titik A, B, dan C. Hasil dari percobaan ini adalah kecepatan atau kelajuan berbanding lurus dengan jarak tempuh benda dan berbanding terbalik dengan waktu tempuhnya.

Alternative Spirituality and Religion Review, Vol. 15, No. 1, 2024

George Ivanovich Gurdjieff (c. 1866-1949) was an esotericist and spiritual teacher whose charisma and authority were recognised and celebrated by his pupils. He attained a measure of fame during his life, and after his death in 1949 several pupils published memoirs that contained literary portraits of their teacher, making it possible for seekers who had never met Gurdjieff to experience his charisma. Over time, fictional portraits of Gurdjieff were created by novelists, playwrights, and authors of short stories, ranging from deferential and ennobling (Peter Neagoe’s The Saint of Montparnasse), to humorous and mocking (Leonora Carrington’s The Hearing Trumpet). The majority of novels featuring Gurdjieff were written during or close to his lifetime, by people who had first-hand knowledge of his teachings, or of his direct pupils. Few of these fictions garnered large readerships, yet they are interesting as they reflect the cultural context in which Gurdjieff lived and taught, and are attempts to transmit, however faultily, those qualities that made him a ‘remarkable man’ in textual form. This article examines several fictional portraits of Gurdjieff, focusing on his image as a ‘remarkable man’, and his impact on the characters and plots, which authors crafted as evidence of his transformative power.

Ερευνώντας στο αρχαίο Δίον II, 2024

The results of the archaeological research at the temenos of Zeus Olympius at Dion in Pieria, which was the official sanctuary of the Macedonian court, were presented. A particular focus was placed on the excavated deposits, which revealed a significant quantity of votive offerings that had been destroyed mainly by enemy invasions. The majority of these were inscriptions, royal documents found within the sanctuary, with some architectural elements of the temenos buildings also discovered. The sanctuary appears to have experienced an economic decline following the cessation of funding from the Macedonian court in 168 BC, coinciding with the implementation of the Lex Aemilia, which imposed restrictions on movement. The last documented revival of its worship is attributed to the reign of Hadrian. Since then, the sanctuary has been subjected to extensive deterioration, with its remaining structures serving as a source of building materials for centuries.

Strata: The Bulletin of the Anglo-Israel Archaeological Society, 2023

Ḥorvat Qasra is located on a hilltop in the southern Judaean Foothills near the ancient road connecting the plains and foothills with Hebron. The site consists of a central building, with a tower and rooms built around an inner courtyard, and a hiding complex cut into the rock below. Additional cavities were carved into the soft chalk of the slopes: underground quarries, two cross-shaped columbaria installations and some cisterns. In the southern part of the site, a Jewish rock-cut burial complex from the 1st-2nd centuries CE was excavated. This had a monumental entrance, with a roofed vestibule and cliff walls faced with ashlars. In front was a large courtyard. During the Byzantine period (5th c. CE), the burial complex was transformed into a Christian chapel, dedicated to Holy Salome. Numerous inscriptions and graffiti incised on its walls, in Greek, Christian Palestinian Aramaic and Arabic, attest that Holy Salome was venerated here until the Abbasid period (8-9th centuries CE). A Christian structure was erected outside the chapel, in the former courtyard of the tomb, and probably functioned as a monastic compound. Given the long veneration of Salome in this cave, there is a question about her identity. It has been assumed that she was the 'doubting midwife' of an apocryphal story. We suggest instead that another Salome was remembered as being buried here-Salome the disciple and Myrrhophore.