Main Bearings Trans

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I would like to talk about when you truckers should replace those rod and main bearings to make your Diesel motor last forever. Unlimited miles!

Rod and main bearings used to get replaced from around 200,000 to 3 or 400,000 miles. The diesel engine bearings and the oil we run now a days makes them last much longer. But I have been finding that a lot of or I should say most truck drivers are avoiding changing them and taking a chance that they will make it to the next overhaul. But the time in between these is also changing to record numbers.

When to change them tho is the question since every diesel motor is different and is always changing.

Here we go I am going to give you a few and see if yours falls into one of them.

Detroit diesel 60 series 6 to 800,000 miles depending if hauling rock to over the road. I have seen them spin on out anywhere between 800,000 to mil 200,000 miles I have seen overhauls last to mil 6 or 8 before needing liner o rings and usually just gets overhauled since there but I would not of been scared to just use knowledge and little cleanup time and just re seal the motor if it would have had good bearings because everything else was very reusable.

If it was mine I would have saved a few thousand and took the chance it wasn't using oil so why change it. I have done head gaskets and not changed the Cyls's and their still running daily With hundreds of thousands of miles more on them. The pistons hardly ever wear any at all. I have done it to a few tight truckers diesel engine and it worked great.

Cat engines are about the same mileage. The bigger the cat the longer you can go. Cat is a rpm motor to create power. The smaller the diesel engine the harder it cranks and the smaller the bearing. If your running a C 13 or smaller change them before 800,000 or else! Most motor replacements have been cat smaller engines from spinning a bearing. 8 hours labor and $200 in parts is one hell of allot cheaper than $ 10,000 Eng plus core charges in the thousands plus labor and a few bugs to work out. The bigger cats I have seen bearings out of them up to mil 400,000 and they were shot but the cat cyl's just don't make it they wear out from the outside and pit through and or liner o rings blow out and put coolant in the oil.

Cummins engines are the hardest on bearings they are more of a stoker diesel motor. Low end torque! This beats the bearings out but this is one of my most favorite motors to work on to make last for ever! Esp N14! N14 requires bearings every 500,000 you can go longer but the bearings look horrible and lots of brass showing. I have found the motors with this interval seem to last for ever and this is a motor that was designed like much larger motors that were make to fix one or 2 cyl's at a time and last forever. Only reason to ever replace a block and crank is if you have a big hole in the block and it is almost imposable to do this unless you have very unusual special circumstances. L10 , M11, ISM 6 to 800,000 this motor will spin out of pushed to far. I have seen them with allot more miles but I have seen the larger percentage of these diesel engines not make it! ISX 1 mill This motor has been very good even tho its not my favorite and have had lots of complaints on HP Idling ect ect it seems to be a very low maintenance motor. ERG seems to be its only downfall. That's a never ending expense!

Mercedes diesel this motor reminds me allot of smaller Cat diesels in the bearing department. Not many make it to mil without changing the bearings. It has very small bearings in it compared to others.

If you follow these guidelines for changing your rod and main bearings your diesel motor may out last you!

Ask trucker diesel doc.

Ask trucker diesel doc.com
I have 16 years of diesel experience and I have loads of money saving tips on diesel truck repairs from bumper to bumper top to bottom. I can only work on one truck at a time but I can give my advice to thousands online. I have seen inside hundreds of motors of all ages and I do a full service repairs from tig welding a crack in your fuel tank to a complete overhaul, trans repairs, rear ends, suspensions, alignments, to tires and lights. I am only here to help you make the best of your truck to save you the most you possibly can. These tips are from my own actual experiences of being a full service mechanic on diesel machinery. There are so many things that a trucker can do to save hundreds if not thousands a year on their truck and it stay in top shape to reach 2 mill miles. this millage is starting to become common with my customers. I mean who wants a new truck payment to make when the new ones get worse fuel millage with higher repair costs to maintain them. And if you do have a new one I want to keep those trucks running forever and save you hundreds of thousands of dollars during its life.

Love is a GOD given gift

Everything and everyone finds its proper place within this eternal mystery. At the same time, the Incarnate Word has disclosed that the mystery of love that constitutes us (Jn 1:3; Col 1:15–20) is pure gift of himself. Divine love is an ever-new gift of himself to himself (Hingabe) and an undeserved gift of himself to us (Eph 2:4; Rom 8:32). God is an event of love. 1John Paul II, Redemptor hominis, no. 10. 2Hans Urs von Balthasar, Theo-Drama. Theological Dramatic Theory (=TD), vol. 5: The Last Act, trans. Graham Harrison (San Francisco: Ignatius Press, 1983), 67. 3The centrality of this concept in Balthasar's thought is indicated by, among others, Gerard F. O'Hanlon, S.J., The Immutability of God in the Theology of Hans Urs To better perceive the richness of Balthasar's proposal, this article has been divided into five parts. After an introductory philosophical analysis of the term "event," which indicates the main characteristics of this complex term, attention shifts to the person of Christ in order to delineate what he reveals of the "eventful nature" of God.4 The third part of the paper attempts to elucidate a notion of person that is fitting for the portrayal of the divine love Christ revealed as an agapic threefold donation. This understanding of the divine hypostases will then enable us in the fourth part to approach the richness indicated by the mysterious unity of esse and event. This section shows in what sense the divine being is "ever-greater." The final section offers some remarks on the implications for human existence that emerge from this understanding of God as eventA preliminary approximation In our common parlance, the term "event" stands for "the possible or factual happening of anything."5 The association of von Balthasar (Cambridge: Cambridge University Press, 1990); Karl J. Wallner, "Ein trinitarisches Strukturprinzip in der Trilogie Hans Urs von Balthasars?" Theologie und Philosophie 71 (1996): 532–546; Guy Mansini, "Balthasar and the Theodramatic Enrichment of the Trinity," The Thomist 64 (2000): 499–519; Stephen Fields, S.J., "The Singular as Event: Postmodernism, Rahner, and Balthasar," American Catholic Philosophical Quarterly 77, no. 1 (2003): 93–111; Angelo Scola, Hans Urs von Balthasar. A Theological Style (Grand Rapids, Mich.: Eerdmans, 1995), 53–64. 4On the importance of the category of event see, among others, Martin Heidegger, On Time and Being, trans. Joan Stambaugh (New York: Harper and Row, 1972); id., "Postscript to ‘What is Metaphysics?'" in Pathmarks, ed. William McNeill (Cambridge: Cambridge University Press, 1999), 231–238. Jean-Luc Marion offers an interesting analysis of the meaning of "event," which, in contrast to the one presented here, is geared towards illustrating how the given phenomenon, and givenness as such, needs to be considered apart from any logic of causality. See Jean-Luc Marion, Being Given. Toward a Phenomenology of Givenness, trans. Jeffrey L. Kosky (Stanford, Calif.: Stanford University Press, 2002); Luigi Giussani, He is if he changes, Supplement no. 7/8 to 30 Days (Rome), 1994; Luigi Giussani, Stefano Alberto, and Javier Prades, Generare tracce nella storia del mondo (Milan: Rizzoli, 1998); Joseph Ratzinger, The God of Jesus Christ. Meditations on God in the Trinity, trans. Robert J. Cunningham (Chicago: Franciscan Herald Press, 1979). 5Oxford English Dictionary, s.v. "event."event" with "happening" indicates that an event is the presentation of a phenomenon to someone as a living "pro-vocation," which, without predetermining his answer, requires man to acknowledge it, that is to say, not simply to take notice of it, but rather to welcome it. In comparison to what took place before it, the event is unforeseeable and unpredictable; its unexpected occurrence does not seem to respect the chain of cause and effects that was previously in place. In this regard, although the event is never completely alien to what came before it, its appearance can seem remarkably close to chance.6 The ostensible indeterminacy of its origins undergirds the event's incomprehensibility. Although no one can ever give a full account of the entire event, this incomprehensibility does not leave an interlocutor facing an absolute void of meaning. On the contrary, the incomprehensibility itself places its addressee in relation to the whole because through its form, the event introduces him into a deeper, richer dimension of the landscape of being. This is why the "ungraspability" of the event should not be perceived as an objection to or jettisoning of reason, but rather as the possibility for reason to discover truth. It is its connection to the whole that enables the event, by its sheer appearing, to reshape and enrich the present and to sharpen human expectations. Once it has come to pass, the event cannot be either undone or called back. What the event bears in itself makes wonder and gratitude its most fitting reception.7 Although some events have a greater subjective and objective significance, all events, even those that have fallen under the shadow of what is (always regrettably) written off as "obvious," have this eventful character. In fact, the most important events in life—like encountering the beloved, the birth of a child, or being granted an undeserved forgiveness—always refresh one's own gaze and allow human memory to rediscover the depth of every being 6Severinus Boethius, De consolatione philosophiae, V, 1. 7To ascribe this importance to "wonder" distances our reflection from the negative Heideggerian question, "why are there essents rather than nothingness?" (Martin Heidegger, An Introduction to Metaphysics, trans. Ralph Manheim [New Haven: Yale University Press, 1975], 1). Wonder originates within the surprise that the other is, and not that that which is could not be. Cf. Aristotle, Metaphysics 982b, 11–19. To answer Heidegger's question Balthasar writes that "only a philosophy of freedom and love can account for our existence, though not unless it also interprets the essence of finite being in terms of love" (Hans Urs von Balthasar, Love Alone Is Credible (=LA), trans. D. C. Schindler [San Francisco: Ignatius Press, 2004], 143)(one's very self included) and its surprising and permanent comingto- be, coming-to-itself.8 As Guardini states, "in the experience of great love . . . all of what takes place becomes an event within it."9 The Latin root of the term, ex-venio, reminds us that event means "that which comes out from." Unless one wishes to maintain the Heraclitean reduction of what appears to sheer phenomenality, it is necessary to recognize that in every e-vent there is a distinction between an appearance and a "whence"—what Balthasar calls "form" (Gestalt). The event brings into the present both its contingent manifestation and, in it, its grounding depth. This depth, however, should not be identified with another particular being, but rather with the transcendent ground (being itself) that freely discloses itself without losing itself in the process. To say that beings do not "come from" themselves requires the recognition of a mysterious and real distinction between the essence and existence of every being, "between the unity of all existing beings that share in being and the unity of each individual being in the uniqueness and incommunicability of its particular being," and, ultimately, between beings and a transcendent being, which philosophy calls the absolute, and theology, God.10 It is this final distinction that both prevents us from 8Although for obvious reasons we cannot delve into this matter, we need to indicate that memory is neither a simple "looking back" nor an attempt to bring into the present that which has already come to pass. Without denying the understanding of memory as "recollection," we would like to highlight a eucharistic conception of memory as the retrieval of interiority. Memory is then the capacity of the human gaze to rest on the dual movement of being and appearance, which, beginning with the form, is led on to the ground of the form, a ground that is older than the one who remembers. It is in this sense that "recollection" is included in memory. 9Romano Guardini, Das Wesen des Christentums (Würzburg: Werkbund Verlag, 1949), 12: "In der Erfahrung der grossen Liebe sammelt sich die ganze Welt in das Ich-Du, und alles Geschehende wird zu einem Begebnis innerhalb dieses Bezuges." 10TD 5, 67–68. Cf. Aquinas, De Ver. q. 27, a. 1, ad 8, for his understanding of "compositio realis." For Balthasar the ontological difference can be unfolded into four parts: the first between the I and the Thou; the second between being and that which exists; the third between essence and existence; the last one, a "theological difference," between beings and being itself, which freely and gratuitously puts everything into existence. Cf. Balthasar, The Glory of the Lord, vol. 5: The Realm of Metaphysics in the Modern Age, trans. Oliver Davies et al. (San Francisco: Ignatius Press, 1991), 429–450. See also Martin Heidegger, Identity and Difference, trans. Joan Stambaugh (Chicago: Chicago University Press, 2002); John D. Caputoconceiving the transcendent ground as another being among beings—thus collapsing metaphysics into onto-theology—and allows us to discover the coextensiveness of being and freedom without, on the one hand, welding being to history, or, on the other, abandoning beings to a capricious, undetermined, absolute freedom.11 Beings, then, can be considered events inasmuch as they appear proceeding from being itself, the ever-greater ground that does not have a "beyond itself." If the "coming-from" of the event brings to light a distinction between the phenomenon and its origin, it also indicates that being is an event of inexhaustible disclosure. The self-manifestation of being is always richer, not only in the sense that there is always something new (this would reduce the infinity of the ground to a quantifiable dimension and reduce being to beings), but, more deeply, in the sense that it is a gratuitous, absolutely free manifestation. 12 If this self-presentation were simply mechanical or haphazard "Heidegger's ‘Dif-ference' and the Distinction Between Esse and Ens in St. Thomas," International Philosophical Quarterly 20 (1980): 161–181. 11To think of the theological difference in these terms implies rooting the ontological difference in a theological difference, i.e., a difference in God. In order to preserve the difference between God and beings, however, the difference in God needs to be thought in terms of positivity and not, as is the case of Hegel, in terms of negativity. This positive differentiation is not adequately conceived unless it is posed in personal terms, i.e., to talk about difference in the absolute requires talking about personal difference.

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drizharnium@gmail.com, Bangalore India

ford oil pumps?

is there any way to tweek my factory oil pump?i recently changed my oil filter and every since i changed the filter i have no oil presure,now i have alot of miles on the ford 1988 351w,EFI,im ordering new main & rod bearings,but is there any way to make the factory oil pump in to a high presure pump?.........also what kind of fluid do i add to a 1992 ford 5 speed manual trans the trans is a mazda trans?....also where do i find the firing order on that 1988 ford 351w,EFI,where is it at on the intake?

All the answers you need you can find at www.autozone.com or call them and get direct answers from a live person.

Trans-Pacific Aerospace Company, Inc. Appoints Ray Kwong to Board of Advisors; Names Nicholas Nguyen as Chief Engineer
SAN JUAN CAPISTRANO, CA--(Marketwire - 07/12/10) - Trans-Pacific Aerospace Company, Inc. (OTC.BB: TPAC - News ) ("TPAC") announced today that it has appointed Raymond Kwong to its board of advisors and that it has hired Nicholas Nguyen as chief engineer. Mr. Kwong is a Pacific Rim veteran and is currently facilitating complex talks on a number of commercial aerospace space ventures between China ...

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