德国技术——值得信赖
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| 高强无收缩灌浆料 | 零售价（元/袋） | 批发价（元/吨） | 用途特性 |
| CGM-1通用加固型灌浆料 | 65 | 1200 | 设备基础二次灌浆，地脚螺栓锚固，栽埋钢筋，建筑物梁、板、柱、基础和地坪的补强加固。 |
| CGM-2豆石加固型灌浆料 | 70 | 1300 | 灌浆层厚度大于等于150mm。 |
| CGM-3超细加固型灌浆料 | 80 | 1500 | 灌浆层厚度小于等于30mm。 |
| CGM-4早强加固型灌浆料 | 110 | 2000 | 2小时达到15Mpa，适用于铁路枕轨等**抢修，水泥混凝土路面、机场跑道等**修补，止水堵漏**修补。 |
1．高强、早强:1—3天抗压强度可达30—50Mpa以上。
2．自流性高:可填充全部空隙，满足设备二次灌浆的要求。
3．微膨胀性:保证设备与基础之间紧密接触，二次灌浆后无收缩。
4．耐久性强:经上百次疲劳实验，50次冻融循环实验强度无明显变化。在机油中浸泡30天后强度明显提高。
5．可冬季施工:允许在-10C气温进行室外施工。
产品用途: 1．适用于机器底座、地脚螺栓等设备基础灌浆及钢结构（钢轨、钢架、钢柱等）与基础固定连接的二次灌浆。 施工工艺: 1．基础处理 日**气温（℃） 拆膜时间（h） 养护时间（h） -10~0 96 14 0~5 75 10 5~15 48 7 ≥15 24 7 技术指标: 项目 型号 抗压强度（Mpa） 竖向膨胀率 （%） 流动度（mm） 坍落度 （mm） 钢筋粘结强度（Mpa） 1d 3d 28d 圆钢 螺纹钢 通用加固型 25-50 45-55 65-75 ≥0.02 240-300 —— ≥6 ≥13 豆石加固型 25-50 40-55 65-75 ≥0.02 —— 240-290 ≥6 ≥13 超细加固型 15-30 27-45 55-65 ≥0.02 240 —— ≥6 ≥13 —— 1h 1d 25d —— —— —— —— —— 早强加固型 ≥15 40-45 55-65 ≥0.02 220 —— —— —— 参考用量:参考用量计算以2.28-2.4吨/立方米为依据，计算实际使用量。 包装储运:1、灌浆料为50kg袋装，存放在通风干燥处并防止阳光直射。2、保质期为3个月，超出保质期应复检合格后方可使用。
2．可进行地铁、隧道、地下等工程逆打法施工缝的嵌固。
3．建筑物的梁、板、柱、基础、地坪和道路的补强、抢修和加固。
4．可进行地脚螺栓和钢筋的锚固及结构补强。
清扫设备基础表面，不得有碎石、浮浆、灰尘、油污和脱模剂等杂物。灌浆前24h，设备基础表面应充分湿润。灌浆前1h，应吸干积水。
2．确定灌浆方式
根据设备机座的实际情况，选择相应的灌浆方式，可采用 "自重法灌浆"、高位漏斗法灌浆"或"压力法灌浆"进行灌浆，以确保浆料能充分填充各个角落。
3．支模
根据确定的灌浆方式和灌浆施工图支设模板，模板定位标高应高出设备底座上表面至少50mm，模板必须支设严密、稳固，以防松动、漏浆。
4．灌浆料的搅拌
按灌浆料重量的12%-14%的加水量加水搅拌，水温以5～40℃为宜。采用机械搅拌时间一般为1～2分钟；采用人工搅拌时，宜先加入2/3的用水量搅拌2分钟，其后加入剩余用水量继续搅拌至均匀。
5．灌浆
（1）.浆料应从一侧灌入，直至另一侧溢出为止，以利于排出设备机座与混凝土基础之间的空气，使灌浆充实，不得从四侧同时进行灌浆。
（2）.在灌浆过程中不宜振捣，必要时可用竹板条等进行拉动导流。
（3）.在灌浆施工过程中直至脱模前，应避免灌浆层受到振动和碰撞，以免损坏未结硬的灌浆层。
6、养护
（1）灌浆完毕后30分钟内,应立即喷洒养护剂或覆盖塑料薄膜并加盖岩棉被等进行养护,或在灌浆层终凝后立即洒水保湿养护。
（2）冬季施工时,养护措施还应符合现行《钢筋混凝土工程施工验收规范》(GB50204)的有关规定。
（3）在不同温度条件下的养护时间和拆模时间表
高强无收缩灌浆料
零售价（元/袋）
批发价（元/吨）
用途特性
CGM-1通用加固型灌浆料
65
1200
设备基础二次灌浆，地脚螺栓锚固，栽埋钢筋，建筑物梁、板、柱、基础和地坪的补强加固。
CGM-2豆石加固型灌浆料
70
1300
灌浆层厚度大于等于150mm。
CGM-3超细加固型灌浆料
80
1500
灌浆层厚度小于等于30mm。
CGM-4早强加固型灌浆料
110
2000
2小时达到15Mpa，适用于铁路枕轨等**抢修，水泥混凝土路面、机场跑道等**修补，止水堵漏**修补。
Jesus astonishes and overpowers sensual people. They cannot unite him to history, or reconcile him with themselves. As they come to revere their intuitions and aspire to live holily, their own piety explains every fact, every word
This human mind wrote history, and this must read it. The Sphinx must solve her own riddle. If the whole of history is in one man, it is all to be explained from individual experience. There is a relation between the hours of our life and the centuries of time. As the air I breathe is drawn from the great repositories of nature, as the light on my book is yielded by a star a hundred millions of miles distant, as the poise of my body depends on the equilibrium of centrifugal and centripetal forces, so the hours should be instructed by the ages, and the ages explained by the hours. Of the universal mind each individual man is one more incarnation. All its properties consist in him. Each new fact in his private experience flashes a light on what great bodies of men have done, and the crises of his life refer to national crises. Every revolution was first a thought in one man's mind, and when the same thought occurs to another man, it is the key to that era. Every reform was once a private opinion, and when it shall be a private opinion again, it will solve the problem of the age. The fact narrated must correspond to something in me to be credible or intelligible. We as we read must become Greeks, Romans, Turks, priest and king, martyr and executioner, must fasten these images to some reality in our secret experience, or we shall learn nothing rightly. What befell Asdrubal or Caesar Borgia is as much an illustration of the mind's powers and depravations as what has befallen us. Each new law and political movement has meaning for you. Stand before each of its tablets and say, `Under this mask did my Proteus nature hide itself.' This remedies the defect of our too great nearness to ourselves. This throws our actions into perspective: and as crabs, goats, scorpions, the balance, and the waterpot lose their meanness when hung as signs in the zodiac, so I can see my own vices without heat in the distant persons of Solomon, Alcibiades, and Catiline
The difference between men is in their principle of association. Some men classify objects by color and size and other accidents of appearance; others by intrinsic likeness, or by the relation of cause and effect. The progress of the intellect is to the clearer vision of causes, which neglects surface differences. To the poet, to the philosopher, to the saint, all things are friendly and sacred, all events profitable, all days holy, all men divine. For the eye is fastened on the life, and slights the circumstance. Every chemical substance, every plant, every animal in its growth, teaches the unity of cause, the variety of appearance
Upborne and surrounded as we are by this all-creating nature, soft and fluid as a cloud or the air, why should we be such hard pedants, and magnify a few forms? Why should we make account of time, or of magnitude, or of figure? The soul knows them not, and genius, obeying its law, knows how to play with them as a young child plays with graybeards and in churches. Genius studies the causal thought, and, far back in the womb of things, sees the rays parting from one orb, that diverge ere they fall by infinite diameters. Genius watches the monad through all his masks as he performs the metempsychosis of nature. Genius detects through the fly, through the caterpillar, through the grub, through the egg, the constant individual; through countless individuals, the fixed species; through many species, the genus; through all genera, the steadfast type; through all the kingdoms of organized life, the eternal unity. Nature is a mutable cloud, which is always and never the same. She casts the same thought into troops of forms, as a poet makes twenty fables with one moral. Through the bruteness and toughness of matter, a subtle spirit bends all things to its own will. The adamant streams into soft but precise form before it, and, whilst I look at it, its outline and texture are changed again. Nothing is so fleeting as form; yet never does it quite deny itself. In man we still trace the remains or hints of all that we esteem badges of servitude in the lower races; yet in him they enhance his nobleness and grace; as Io, in Aeschylus, transformed to a cow, offends the imagination; but how changed, when as Isis in Egypt she meets Osiris-Jove, a beautiful woman, with nothing of the metamorphosis left but the lunar horns as the splendid ornament of her brows!
The identity of history is equally intrinsic, the diversity equally obvious. There is at the surface infinite variety of things; at the centre there is simplicity of cause. How many are the acts of one man in which we recognize the same character! Observe the sources of our information in respect to the Greek genius. We have the _civil history_ of that people, as Herodotus, Thucydides, Xenophon, and Plutarch have given it; a very sufficient account of what manner of persons they were, and what they did. We have the same national mind expressed for us again in their _literature_, in epic and lyric poems, drama, and philosophy; a very complete form. Then we have it once more in their _architecture_, a beauty as of temperance itself, limited to the straight line and the square, -- a builded geometry. Then we have it once again in _sculpture_, the "tongue on the balance of expression," a multitude of forms in the utmost freedom of action, and never transgressing the ideal serenity; like votaries performing some religious dance before the gods, and, though in convulsive pain or mortal combat, never daring to break the figure and decorum of their dance. Thus, of the genius of one remarkable people, we have a fourfold representation: and to the senses what more unlike than an ode of Pindar, a marble centaur, the peristyle of the Parthenon, and the last actions of Phocion?
Every one must have observed faces and forms which, without any resembling feature, make a like impression on the beholder. A particular picture or copy of verses, if it do not awaken the same train of images, will yet superinduce the same sentiment as some wild mountain walk, although the resemblance is nowise obvious to the senses, but is occult and out of the reach of the understanding. Nature is an endless combination and repetition of a very few laws. She hums the old well-known air through innumerable variations
These hints, dropped as it were from sleep and night, let us use in broad day. The student is to read history actively and not passively; to esteem his own life the text, and books the commentary. Thus compelled, the Muse of history will utter oracles, as never to those who do not respect themselves. I have no expectation that any man will read history aright, who thinks that what was done in a remote age, by men whose names have resounded far, has any deeper sense than what he is doing to-day
The trivial experience of every day is always verifying some old prediction to us, and converting into things the words and signs which we had heard and seen without heed. A lady, with whom I was riding in the forest, said to me, that the woods always seemed to her _to wait_, as if the genii who inhabit them suspended their deeds until the wayfarer has passed onward: a thought which poetry has celebrated in the dance of the fairies, which breaks off on the approach of human feet. The man who has seen the rising moon break out of the clouds at midnight has been present like an archangel at the creation of light and of the world. I remember one summer day, in the fields, my companion pointed out to me a broad cloud, which might extend a quarter of a mile parallel to the horizon, quite accurately in the form of a cherub as painted over churches, -- a round block in the centre, which it was easy to animate with eyes and mouth, supported on either side by wide-stretched symmetrical wings. What appears once in the atmosphere may appear often, and it was undoubtedly the archetype of that familiar ornament. I have seen in the sky a chain of summer lightning which at once showed to me that the Greeks drew from nature when they painted the thunderbolt in the hand of Jove. I have seen a snow-drift along the sides of the stone wall which obviously gave the idea of the common architectural scroll to abut a tower
