Admissions Related Quotes

But even more than her diary, Shimamura was surprised at her statement that she had carefully cataloged every novel and short story she had read since she was fifteen or sixteen. The record already filled ten notebooks. "You write down your criticisms, do you?" "I could never do anything like that. I just write down the author and the characters and how they are related to each other. That is about all." "But what good does it do?" "None at all." "A waste of effort." "A complete waste of effort," she answered brightly, as though the admission meant little to her. She gazed solemnly at Shimamura, however. A complete waste of effort. For some reason Shimamura wanted to stress the point. But, drawn to her at that moment, he felt a quiet like the voice of the rain flow over him. He knew well enough that for her it was in fact no waste of effort, but somehow the final determination that it had the effect of distilling and purifying the woman's existence.

I am now going to make an admission. I confess, I agree, that all these good people who protested, who laughed, who did not perceive what we perceived, were in a quite legitimate position. Their opinion was quite in order. One must not be afraid to say that the kingdom of letters is only a province of the vast empire of entertainment. One picks up a book, one puts it aside; and even when one cannot put it down one very well understands that this interest is related to the facility of pleasure. That is to say that every effort of a creator of beauty or of fantasy should be bent, by the very essence of his work, on contriving for the public pleasure which demands no effort, or almost none. It is through the public that he should deduce what touches, moves, soothes, animates or enchants the public. There are however several publics; amongst whom it is not impossible to find some people who do not conceive of pleasure without pain, who do not like to enjoy themselves without paying, and who are not happy if their happiness is not in some part their own contrivance through which they wish to realize what it costs them.

Of course I know what she means. To make art in fandom is to follow your passion at the risk of never being taken seriously. I've written dozens of fics-put them together and you'd have several novels-but who knows what a college admissions officer will think of that as a pastime. Where does 12,000 Tumbler followers rate in relation to a spot in the National Honor Society in their minds? Every week I get anonymous messages in my inbox telling me I should write a real book. Well, haven't I already? What makes what I do different from "real writing"? Is it that I don't use original characters? I guess that makes every Hardy Boys edition, every Star Wars book, every spinoff, sequel, fairy-tale re-telling, historical romance, comic book reboot, and the music Hamilton "not real writing". Or is it that a real book is something printed, that you can hold in your hand, not something you write on the internet? Or is "real writing" something you sell in a store, not give away for free? No, I know it's none of these things. It's merely this: "real writing" is done by serious people, whereas fanfiction is written by weirdos, teenagers, degenerates, and women.

Cyrano’s attitude toward the sweetmeat vendor thus foreshadows his attitude toward the body in general (it is not a zone of pleasure) and the fair sex in particular. More comfortable with the gallant word (such as, “despite my Gascon pride”) or gesture (“He kisses her hand”) than with the idea of accepting her “dainties,” he settles for a mere “trifle,” for which silliness he is lambasted by his friend Le Bret. Under the guise of gallantry, Cyrano has found a way to formalize a circumspection with regard to women, a hesitancy and perhaps a fear that we see at work also in his relation to Roxane. His relation to sex is purely rhetorical. Cyrano himself attributes his unease with women to fear of being laughed at. By his own admission, the distance he imposes between himself and women is a form of self-defense: “My heart always cowers behind the defence of my wit. I

Regardless of all the hysterical Fake News trying to rev up American voters, the investigators, by their own admission, have found no evidence of collusion or any related crime committed by anyone associated with the Trump campaign or administration. There’s just nothing there.

In 1920 the Horthy regime introduced a numerus clausus law restricting university admission which required “that the comparative numbers of the entrants correspond as nearly as possible to the relative population of the various races or nationalities.

...we are concluding falsely that we can deduce the justification, the rational admissibility of displeasure, from the fact that it exists; and from this false deduction Schopenhauer arrives at his fantastic conclusion of so-called intelligible freedom. But displeasure after the deed need not be rational at all: in fact, it certainly is not rational, for it rests on the erroneous assumption that the deed did not have to follow necessarily. Thus, because he thinks he is free (but not because he is free), man feels remorse and the pangs of conscience. Furthermore, this displeasure is a habit that can be given up; many men do not feel it at all, even after the same actions that cause many other men to feel it. Tied to the development of custom and culture, it is a very changeable thing, and present perhaps only within a relatively short period of world history. No one is responsible for his deeds, no one for his nature; to judge is to be unjust. This is also true when the individual judges himself. The tenet is as bright as sunlight, and yet everyone prefers to walk back into the shadow and untruth - for fear of the consequences.

Positive transference is then further divisible into transference of friendly or affectionate feelings which are admissible to consciousness and transference of prolongation of those feelings into the consciousness and transference of prolongations of those feelings into the unconscious. As regards the latter, analysis shows that they invariably go back to erotic sources. And we are thus led to the discovery that all the emotional relations of sympathy, friendship, trust, and the like, which can be turned to good account in our lives, are genetically linked with sexuality and have developed from purely sexual desires through a softening of their sexual aim, however pure and unsensual they may appear to our conscious self-perception. Originally we knew only sexual objects; and psychoanalysis shows us that people who in our real life are merely admired or respected may still be sexual objects for our unconscious

The “IQ fundamentalist” Arthur Jensen put it thusly in his 1980 book Bias in Mental Testing (p. 113): “The four socially and personally most important threshold regions on the IQ scale are those that differentiate with high probability between persons who, because of their level of general mental ability, can or cannot attend a regular school (about IQ 50), can or cannot master the traditional subject matter of elementary school (about IQ 75), can or cannot succeed in the academic or college preparatory curriculum through high school (about IQ 105), can or cannot graduate from an accredited four-year college with grades that would qualify for admission to a professional or graduate school (about IQ 115). Beyond this, the IQ level becomes relatively unimportant in terms of ordinary occupational aspirations and criteria of success. That is not to say that there are not real differences between the intellectual capabilities represented by IQs of 115 and 150 or even between IQs of 150 and 180. But IQ differences in this upper part of the scale have far less personal implications than the thresholds just described and are generally of lesser importance for success in the popular sense than are certain traits of personality and character.

Thirdly. It forms a strong presumption against all supernatural and miraculous relations, that they are observed chiefly to abound among ignorant and barbarous nations; or if a civilized people has ever given admission to any of them, that people will be found to have received them from ignorant and barbarous ancestors, who transmitted them with that inviolable sanction and authority, which always attend received opinions.

Primitive man was as incapable of imagining and realizing his own death as any one of us are today. But a case arose in which the two opposite attitudes towards death clashed and came into conflict with each other, with results that are both significant and far reaching. Such a case was given when primitive man saw one of his own relatives die, his wife, child, or friend, whom he certainly loved as we do ours; for love cannot be much younger than the lust for murder. In his pain he must have discovered that he, too, could die, an admission against which his whole being must have revolted, for everyone of these loved ones was a part of his own beloved self. On the other hand again, every such death was satisfactory to him, for there was also something foreign in each one of these persons. The law of emotional ambivalence, which today still governs our emotional relations to those whom we love, certainly obtained far more widely in primitive times. The beloved dead had nevertheless roused some hostile feelings in primitive man just because they had been both friends and enemies.

It caused my opposition to any ideologies—Marxist, Fascist, National Socialist, what you will—because they were incompatible with science in the rational sense of critical analysis. I again refer back to Max Weber as the great thinker who brought that problem to my attention; and I still maintain today that nobody who is an ideologist can be a competent social scientist." It is extremely difficult to engage in a critical discussion of National Socialist ideas, as I found out when I gave my semester course on “Hitler and the Germans” in 1964 in Munich, because in National Socialist and related documents we are still further below the level on which rational argument is possible than in the case of Hegel and Marx. In order to deal with rhetoric of this type, one must first develop a philosophy of language, going into the problems of symbolization on the basis of the philosophers’ experience of humanity and of the perversion of such symbols on the vulgarian level by people who are utterly unable to read a philosopher’s work. A person on this level—which I characterize as the vulgarian and, so far as it becomes socially relevant, as the ochlocratic level—again, is not admissible to the position of a partner in discussion but can only be an object of scientific research. Because of this attitude I have been called every conceivable name by partisans of this or that ideology. I have in my files documents labeling me a Communist, a Fascist, a National Socialist, an old liberal, a new liberal, a Jew, a Catholic, a Protestant, a Platonist, a neo-Augustinian, a Thomist, and of course a Hegelian—not to forget that I was supposedly strongly influenced by Huey Long. This list I consider of some importance, because the various characterizations of course always name the pet bête noire of the respective critic and give, therefore, a very good picture of the intellectual destruction and corruption that characterize the contemporary academic world. Understandably, I have never answered such criticisms; critics of this type can become objects of inquiry, but they cannot be partners in a discussion. Anybody with an informed and reflective mind who lives in the twentieth century since the end of the First World War, as I did, finds himself hemmed in, if not oppressed, from all sides by a flood of ideological language—meaning thereby language symbols that pretend to be concepts but in fact are unanalyzed topoi or topics. Moreover, anybody who is exposed to this dominant climate of opinion has to cope with the problem that language is a social phenomenon. He cannot deal with the users of ideological language as partners in a discussion, but he has to make them the object of investigation. There is no community of language with the representatives of the dominant ideologies.

The efficiency of the hospital was a perfect illustration of Dunbar’s number – that magic number of 150. The size of our brain, Robin Dunbar, an eminent evolutionary anthropologist at Oxford University, has argued (and the brain size of other primates), is determined by the size of our ‘natural’ social group, when humans and their brains evolved in small hunting and gathering groups. We have the largest brains among primates, and the largest social group. We can relate to about 150 people on an informal, personal basis, but beyond that leadership, impersonal rules and job descriptions become necessary. So

It forms a strong presumption against all supernatural and miraculous relations, that they are observed chiefly to abound among ignorant and barbarous nations; or if a civilized people has ever given admission to any of them, that people will be found to have received them from ignorant and barbarous ancestors, who transmitted them with that inviolable sanction and authority, which always attend received opinions. When we peruse the first histories of all nations, we are apt to imagine ourselves transported into some new world; where the whole frame of nature is disjointed, and every element performs its operations in a different manner, from what it does at present. Battles, revolutions, pestilence, famine and death, are never the effect of those natural causes, which we experience. Prodigies, omens, oracles, judgments, quite obscure the few natural events that are intermingled with them. But as the former grow thinner every page, in proportion as we advance nearer the enlightened ages, we soon learn, that there is nothing mysterious or supernatural in the case, but that all proceeds from the usual propensity of mankind towards the marvelous, and that, though this inclination may at intervals receive a check from sense and learning, it can never be thoroughly extirpated from human nature.

Believing is not to be reduced to thinking that such-and-such might be the case. It is not a weaker form of thinking, laced with doubt. Sometimes we speak like this: ‘I believe that the train leaves at 6:13', where ‘I believe that’ simply means that ‘I think (but am not certain) that’. Since the left hemisphere is concerned with what is certain, with knowledge of the facts, its version of belief is that it is just absence of certainty. If the facts were certain, according to its view, I should be able to say ‘I know that’ instead. This view of belief comes from the left hemisphere's disposition towards the world: interest in what is useful, therefore fixed and certain (the train timetable is no good if one can't rely on it). So belief is just a feeble form of knowing, as far as it is concerned. But belief in terms of the right hemisphere is different, because its disposition towards the world is different. The right hemisphere does not ‘know’ anything, in the sense of certain knowledge. For it, belief is a matter of care: it describes a relationship, where there is a calling and an answering, the root concept of ‘responsibility’. Thus if I say that ‘I believe in you’, it does not mean that I think that such-and-such things are the case about you, but can't be certain that I am right. It means that I stand in a certain sort of relation of care towards you, that entails me in certain kinds of ways of behaving (acting and being) towards you, and entails on you the responsibility of certain ways of acting and being as well. It is an acting ‘as if’ certain things were true about you that in the nature of things cannot be certain. It has the characteristic right-hemisphere qualities of being a betweenness: a reverberative, ‘re-sonant’, ‘respons-ible’ relationship, in which each party is altered by the other and by the relationship between the two, whereas the relationship of the believer to the believed in the left-hemisphere sense is inert, unidirectional, and centres on control rather than care. I think this is what Wittgenstein was trying to express when he wrote that ‘my’ attitude towards the other is an ‘attitude towards a soul. I am not of the opinion that he has a soul.’ An ‘opinion’ would be a weak form of knowledge: that is not what is meant by a belief, a disposition or an ‘attitude’. This helps illuminate belief in God. This is not reducible to a question of a factual answer to the question ‘does God exist?’, assuming for the moment that the expression ‘a factual answer’ has a meaning. It is having an attitude, holding a disposition towards the world, whereby that world, as it comes into being for me, is one in which God belongs. The belief alters the world, but also alters me. Is it true that God exists? Truth is a disposition, one of being true to someone or something. One cannot believe in nothing and thus avoid belief altogether, simply because one cannot have no disposition towards the world, that being in itself a disposition. Some people choose to believe in materialism; they act ‘as if’ such a philosophy were true. An answer to the question whether God exists could only come from my acting ‘as if’ God is, and in this way being true to God, and experiencing God (or not, as the case might be) as true to me. If I am a believer, I have to believe in God, and God, if he exists, has to believe in me. Rather like Escher's hands, the belief must arise reciprocally, not by a linear process of reasoning. This acting ‘as if’ is not a sort of cop-out, an admission that ‘really’ one does not believe what one pretends to believe. Quite the opposite: as Hans Vaihinger understood, all knowledge, particularly scientific knowledge, is no more than an acting ‘as if’ certain models were, for the time being, true. Truth and belief, once more, as in their etymology, are profoundly connected. It is only the left hemisphere that thinks there is certainty to be found anywhere.

In the one real, time-drenched universe, everything has a particular history precisely because it is finite, and not part of an infinite array. Moreover, the cosmological use of the infinite serves to mask the failure of a physical theory taken beyond the boundaries of its proper domain of application. The most notable instance is the inference in contemporary cosmology of an infinite initial singularity from the field equations of general relativity. Finally, the admission of the mathematical infinite into natural science effaces the difference, which we emphasize, between nature and mathematics. Nature works in time, with which mathematics has trouble. Mathematics offers, among other things, the infinite, which nature abhors.

I think it was Lessing who once said, “There are things which must cause you to lose your reason or you have none to lose.” An abnormal reaction to an abnormal situation is normal behavior. Even we psychiatrists expect the reactions of a man to an abnormal situation, such as being committed to an asylum, to be abnormal in proportion to the degree of his normality. The reaction of a man to his admission to a concentration camp also represents an abnormal state of mind, but judged objectively it is a normal and, as will be shown later, typical reaction to the given circumstances. These reactions, as I have described them, began to change in a few days. The prisoner passed from the first to the second phase; the phase of relative apathy, in which he achieved a kind of emotional death. Apart

minimizes the trauma, either by shifting blame for it onto fringe actors of the present (“These acts don’t represent who we are”), relative values of the times (“Everyone back then believed in slavery”), or, worst, back onto the traumatized (“They are responsible for themselves”). There has never been a mechanism, through something like a truth and reconciliation commission, for telling ourselves the truth about what we have done in a way that would broadly legitimate government policies to repair systemic discrimination across generations. Instead, we pine for national rituals of expiation that wash away our guilt without the need for an admission of guilt, celebrating Martin Luther King Jr. Day or pointing to the election of Barack Obama, and in the process doing further damage to the traumatized through a kind of historical gaslighting.

If we wish to avoid the universals whiteness and triangularity, we shall choose some particular patch of white or some particular triangle, and say that anything is white or a triangle if it has the right sort of resemblance to our chosen particular. But then the resemblance required will have to be a universal. Since there are many white things, the resemblance must hold between many pairs of particular white things; and this is the characteristic of a universal. It will be useless to say that there is a different resemblance for each pair, for then we shall have to say that these resemblances resemble each other, and thus at last we shall be forced to admit resemblance as a universal. The relation of resemblance, therefore, must be a true universal. And having been forced to admit this universal, we find that it is no longer worth while to invent difficult and unplausible theories to avoid the admission of such universals as whiteness and triangularity.

A 2011 study done by Alan Krueger, a Princeton economics professor who served for two years as the chairman of President Obama’s Council of Economic Advisers, and Stacy Dale, an analyst with Mathematica Policy Research, tried to adjust for that sort of thing. Krueger and Dale examined sets of students who had started college in 1976 and in 1989; that way, they could get a sense of incomes both earlier and later in careers. And they determined that the graduates of more selective colleges could expect earnings 7 percent greater than graduates of less selective colleges, even if the graduates in that latter group had SAT scores and high school GPAs identical to those of their peers at more exclusive institutions. But then Krueger and Dale made their adjustment. They looked specifically at graduates of less selective colleges who had applied to more exclusive ones even though they hadn’t gone there. And they discovered that the difference in earnings pretty much disappeared. Someone with a given SAT score who had gone to Penn State but had also applied to the University of Pennsylvania, an Ivy League school with a much lower acceptance rate, generally made the same amount of money later on as someone with an equivalent SAT score who was an alumnus of UPenn. It was a fascinating conclusion, suggesting that at a certain level of intelligence and competence, what drives earnings isn’t the luster of the diploma but the type of person in possession of it. If he or she came from a background and a mindset that made an elite institution seem desirable and within reach, then he or she was more likely to have the tools and temperament for a high income down the road, whether an elite institution ultimately came into play or not. This was powerfully reflected in a related determination that Krueger and Dale made in their 2011 study: “The average SAT score of schools that rejected a student is more than twice as strong a predictor of the student’s subsequent earnings as the average SAT score of the school the student attended.

The great French diarist Jules Renard (1864-1910) had small interest in non-literary art forms. When Ravel approached him wanting to set five of his Histoires naturelles, Renard couldn’t see the point; he didn’t forbid it, but declined to go to the premiere. He sat through Debussy’s Pelléas et Mélisande and found it a ‘sombre bore’, its plot ‘puerile’. His attitude to painting was a little more responsive: he admired (and knew) Lautrec, and approved of Renoir; but he found Cézanne barbarous and Monet’s waterlilies ‘girly’. This was less philistinism than a robust admission of his own areas of non-response. And he did write one wonderful thing about painting, on 8 January 1908: ‘When I am in front of a picture, it speaks better than I do.’ It is a chastening remark, because most of us, when in front of a picture, do not give the picture time enough to speak. We talk at it, about it, of it, to it; we want to forcibly understand it, get its measure, colonise it, ‘friend’ it. We compare it to other pictures it reminds us of; we read the label on the wall, confirm that it is, say, pastel on monotype, and check which gallery or plutocrat owns it. But unless we are highly trained, we don’t know enough to recognise more than roughly how the picture relates to the history of painting (because it always does, even if negatively). Instead, we hose it with words and move on.

The story begins with the revelation Alicia murdered her husband. Why do you think the author made this admission at the very start?   2.  Alicia’s diary plays a key role in the book. What purpose do you think it serves? And does your perception of Alicia change the more you read?   3.  Alicia’s silence is related to the Greek myth of Alcestis. How do you feel about the story of the myth? Why do you think Alicia is silent?   4.  Theo’s motives to work with Alicia are complicated. Do you think he wanted to help her?   5.  Both Alicia and Theo had difficult childhoods. Early on, Theo says no one is born evil. That who we become depends on the environment into which we are born. By the end of the novel he appears to change his mind, saying that perhaps some of us are born evil, and, despite therapy, we remain that way. Which do you think is true?   6.  Weather plays a large role in the book, such as the heat wave during the summer. What purpose do you think the description of the weather serves in the novel?   7.  Do you think the world of a psychiatric unit was convincingly portrayed? How do you feel about Diomedes and the other psychiatrists?   8.  We never enter Kathy’s mind in the book. Do you have any sympathy for her?   9.  What do you think happens at the end of the book? The last line is ambiguous. 10.  It’s a psychological thriller with a twist. The author has said he was influenced by Agatha Christie. Did you feel this was simply a detective story or are there any other influences you can spot?

I want to say something here, a lot of times, each of us may have been guilty of labeling someone materialistic because they have a high standard or expectation from those they want to relate with or deal with. In our minds, we are pissed off. How can they elevate the standards so high, so high that we are excluded, it must be selfish of them and in fact wicked. They are saying that we are not fit to be their friends, etc, etc. We spend so much energy trying to analyse and sometimes even dare to dictate to others what standards they should keep and maintain so we can fit in, I think with respect, it is a flawed way of thinking about the situation. It is a manner of thinking about the situation that may never solve of problems, our inadequacy. The government may set standards and regulations about how we ought t conduct our affairs in the public, but it will hardly, rarely and barely concern itself with the regulation of personal and private life, except those private actions that have or bring about public consequences. As such, each one of us has the power to make Rules and Regulations for the Admission of Persons into our lives, it is not in your capacity to cry when someone chooses to set his as high as the Eiffel tower Finally, instead of dying of envy, jealousy or resulting in character assassination, what you may do is spend time climbing the ladder of life, that you may become relevant to those you wish to dine and wine with. This is the hard part and most of us will rather squirm and cry-fowl. The rules of the game was set by nature, quitting, is a choice too.

looked at hospital admission data from 12 major cities such as Dublin, London, Barcelona, Athens, and Rome from at least a three-year period. They found that for every 1°C (about 2°F) temperature increase, hospitalizations from respiratory- and asthma-related illnesses rose by 4.5 percent.

I may ... pass for being a relatively successful man. People occasionally stare at me in the streets-that's fame. I can fairly easily earn enough to qualify for admission to the higher slopes of the Inland Revenue-that's success. Furnished with money and a little fame ... [I] may partake of trendy diversions-that's pleasure. It might happen once in a while that something I said or wrote ... represented a serious impact on our time-that's fulfillment. Yet I say to you, and I beg you to believe me, multiply these tiny triumphs by a million, add them all together, and they are nothing-less than nothing, a positive impediment-measured against one draught of that living water Christ offers to the spiritually thirsty.8

improve your reflective thinking and writing skills with this feedback. Budget numerous additional hours for the following purposes: Research colleges; prepare for the SAT or ACT with Writing and SAT Subject Tests (“SAT IIs”), if these are not yet done by junior year; work with teachers, your school counselor, and any other non-school recommenders; attend college-related events; prepare for interviews; and take care of whatever else may be necessary to ensure you are submitting high-quality applications on time—on top of your busy schoolwork and extracurricular activities. Try not to take rejections personally. Acceptances or rejections—in regards to college admissions and life as a whole—should

And then there is this admission from the late Louis Crompton, a gay man and pioneer in queer studies, in his massive book Homosexuality and Civilization: Some interpreters, seeking to mitigate Paul’s harshness, have read the passage [in Romans 1] as condemning not homosexuals generally but only heterosexual men and women who experimented with homosexuality. According to this interpretation, Paul’s words were not directed at “bona fide” homosexuals in committed relationships. But such a reading, however well-intentioned, seems strained and unhistorical. Nowhere does Paul or any other Jewish writer of this period imply the least acceptance of same-sex relations under any circumstances. The idea that homosexuals might be redeemed by mutual devotion would have been wholly foreign to Paul or any Jew or early Christian.11

...yes, we were pretty good boys. After all, we were the future middle class. "...By then some of us had behaved badly. There were illegitimate children, petty theft, various forms of betrayal. But, even so, I think we would have called ourselves basically good. And if a few of us had gotten into trouble, we could point to complicated circumstances, weaknesses, errors of judgement; yet even with these lapses we would still have claimed a certain morality. We were decent, or hoped we were. But where does it change? ... It depends on what you want and how much you want it and how you place yourself in relation to the generally accepted system of morality. You know that old argument that some people have the right to set aside conventional morality because of their superiority or whatever? Clearly, there are people who do terrible things and are able to justify their misconduct by need or superiority or by saying they weren't responsible. But if these things continue and if you're unable to avoid self-deception, then you reach a point where you have to say, No, I am not a good person. I have behaved badly. That is the first admission. The second admission is that I will continue to behave badly.

Wi-Fi is one of the maximum vital technological developments of the present day age. It’s the wireless networking wellknown that enables us experience all of the conveniences of cutting-edge media and connectivity. But what is Wi-Fi, definitely? The time period Wi-Fi stands for wi-fi constancy. Similar to other wi-fi connections, like Bluetooth, Wi-Fi is a radio transmission generation. Wireless fidelity is built upon a fixed of requirements that permit high-pace and at ease communications among a huge sort of virtual gadgets, get admission to points, and hardware. It makes it viable for Wi-Fi succesful gadgets to get right of entry to the net without the want for real wires. Wi-Fi can function over brief and long distances, be locked down and secured, or be open and unfastened. It’s particularly flexible and is simple to use. That’s why it’s located in such a lot of famous devices. Wi-Fi is ubiquitous and exceedingly essential for the manner we function our contemporary linked world. How does Wi-Fi paintings? Bluetooth Mesh Philips Hue Wi-fi Although Wi-Fi is commonly used to get right of entry to the internet on portable gadgets like smartphones, tablets, or laptops, in actuality, Wi-Fi itself is used to hook up with a router or other get entry to point which in flip gives the net get entry to. Wi-Fi is a wireless connection to that tool, no longer the internet itself. It also affords get right of entry to to a neighborhood community of related gadgets, that's why you may print photos wirelessly or study a video feed from Wi-Fi linked cameras without a want to be bodily linked to them. Instead of the usage of stressed connections like Ethernet, Wi-Fi uses radio waves to transmit facts at precise frequencies, most typically at 2.4GHz and 5GHz, although there are numerous others used in more niche settings. Each frequency range has some of channels which wireless gadgets can function on, supporting to spread the burden in order that person devices don’t see their indicators crowded or interrupted by other visitors — although that does happen on busy networks.

It must be something of a shock for university students to learn one of the great, unwritten rules of race relations in America today: Affirmative action has lowered employment and admissions standards for nonwhites all across America, but everyone must pretend not to have noticed. After they graduate, students discover that affirmative action is not limited to employment and student admissions.

But now, after the news of Barthelme’s death, this simple fact of presence or absence, which I had begun to recognize in a small way already, now became the single most important supplemental piece of information I felt I could know about a writer: more important than his age when he wrote a particular work, or his nationality, his sex (forgive the pronoun), political leanings, even whether he did or did not have, in someone’s opinion, any talent. Is he alive or dead? — just tell me that. The intellectual surface we offer to the dead has undergone a subtle change of texture and chemistry; a thousand particulars of delight and fellow-feeling and forbearance begin reformulating themselves the moment they cross the bar. The living are always potentially thinking about and doing just what we are doing: being pulled through a touchless car wash, watching a pony chew a carrot, noticing that orange scaffolding has gone up around some prominent church. The conclusions they draw we know to be conclusions drawn from how things are now. Indeed, for me, as a beginning novelist, all other living writers form a control group for whom the world is a placebo. The dead can be helpful, needless to say, but we can only guess sloppily about how they would react to this emergent particle of time, which is all the time we have. And when we do guess, we are unfair to them. Even when, as with Barthelme, the dead have died unexpectedly and relatively young, we give them their moment of solemnity and then quickly begin patronizing them biographically, talking about how they “delighted in” x or “poked fun at” y — phrases that by their very singsong cuteness betray how alien and childlike the shades now are to us. Posthumously their motives become ludicrously simple, their delights primitive and unvarying: all their emotions wear stage makeup, and we almost never flip their books across the room out of impatience with something they’ve said. We can’t really understand them anymore. Readers of the living are always, whether they know it or not, to some degree seeing the work through the living writer’s own eyes; feeling for him when he flubs, folding into their reactions to his early work constant subauditional speculations as to whether the writer himself would at this moment wince or nod with approval at some passage in it. But the dead can’t suffer embarrassment by some admission or mistake they have made. We sense this imperviousness and adjust our sympathies accordingly. Yet in other ways the dead gain by death. The level of autobiographical fidelity in their work is somehow less important, or, rather, extreme fidelity does not seem to harm, as it does with the living, our appreciation for the work. The living are “just” writing about their own lives; the dead are writing about their irretrievable lives, wow wow wow. Egotism, monomania, the delusional traits of Blake or Smart or that guy who painted the electrically schizophrenic cats are all engaging qualities in the dead.

I believe those of us who have gone through serious hardships become, in some cosmic way, related. We form a tribe of battle veterans and fellow pilgrims suffused with knowledge none of us wanted. And although the admission to the club is unexpected and painful, the people you meet once you are there and the person you become will be with you forever

Human Rights Watch reported in 2000 that, in seven states, African Americans constitute 80 to 90 percent of all drug offenders sent to prison. In at least fifteen states, blacks are admitted to prison on drug charges at a rate from twenty to fifty-seven times greater than that of white men. In fact, nationwide, the rate of incarceration for African American drug offenders dwarfs the rate of whites. When the War on Drugs gained full steam in the mid-1980s, prison admissions for African Americans skyrocketed, nearly quadrupling in three years, and then increasing steadily until it reached in 2000 a level more than twenty-six times the level in 1983. The number of 2000 drug admissions for Latinos was twenty-two times the number of 1983 admissions. Whites have been admitted to prison for drug offenses at increased rates as well - the number of whites admitted for drug offenses in 2000 was eight times the number admitted in 1983 - but their relative numbers are small compared to blacks' and Latinos'. Although the majority of illegal drug users and dealers nationwide are white, three-fourths of all people imprisoned for drug offenses have been black or Latino. In recent years, rates of black imprisonment for drug offenses have dipped somewhat - declining approximately 25 percent from their zenith in the mid-1990s - but it remains the case that African Americans are incarcerated at grossly disproportionate rates throughout the United States.

Everything in our activities that we hold to be superior participates in death and is death. What are ideals but an admission that life is worthless? What is art but the negation of life? A statue is a dead body, chiselled to capture death in incorruptible matter. Pleasure itself, which seems to be an immersion in life, is in fact an immersion in ourselves, a destruction of the relations between us and life, an excited shadow of death.

Princeton Tries to Explain a Drop in Jewish Enrollment; or "What is Communism?" by Yggdrasil The sine-qua-non of inner party power is a multi-cultural elite alienated from its tribal and racial kinsmen. It is the native elites - the indigenous leaders who might resist the inner party's drive for power that are always the target. ... For the reform version of communism developed by the Frankfurt School that now dominates the ‘liberal democracies" and the NWO, the masses of the nations are important as consumers ... What remains relevant to the inner party are the inner party's potential competitors, the native national elites with community ties to their brethren. In the Soviet Union, the inner party elites (using Lenin and Stalin as their cover) resorted to murder and forced resettlement to remove the native national elites, a fast, direct and brutal form of decapitation. In the "liberal democracies" the inner party uses a slower and less visibly brutal method of decapitation. Thus, in the liberal democracies of today we have "affirmative action" - a set of laws that places tremendous pressure on private businesses to displace native elites at the top with minorities who will be less plausible targets of discrimination lawsuits. These laws exist everywhere in the European world, and with the exception of the U.S. were enacted long before any significant minority constituencies (other than the inner party itself) existed to lobby for their passage. The entire program of displacement and decapitation within the liberal democracies was carefully drawn up and explained in "The Authoritarian Personality" by Theodor Adorno, et. al.(1947). It is a prescription for identifying any person who displays any bond of obligation to his own kind and the will to resist those who threaten the interests of his kind. Such "authoritarian personalities" are to be denied university admission and consigned to low status occupations, which is precisely what the laws of affirmative action and social rules of political correctness accomplish. Indeed, as I read the tables from the 1939 Soviet census published in Sanning's work [The Dissolution of Eastern European Jewry by Walter N. Sanning] I recalled my own research showing that the inner party, representing 2.4% of the U.S. population comprises 28% of the student body at Harvard, while the descendants of European Christendom comprising 70% of the population supply only 18% of the students. The American Majority has been effectively displaced at Harvard. Relative to their share of the Population, they have 2.4 times fewer students than do the inner party's Afro-American coalition partners. ... The United States Department of Labor has maintained a tracking study of 12,000 young people who were between the ages of 14 and 22 in 1979 known as the National Longitudinal study of Youth ("NLSY"). The CD Roms with all the data can be purchased from Ohio State University. These data show that at each given level of IQ (all participants were tested) the income and educational attainment of the descendants of European Christendom is much lower than for Blacks, Hispanics and Inner party members of the same IQ. In what will surely be a surprise to most middle and upper middle-income Euro-Americans, the effects are most pronounced at the highest IQ levels. In other words, it is the majority elite that suffers the widest disparity in income and education when compared with Blacks, Hispanics and Inner Party members within the same IQ range. When the effects are broken down by sex, we find that among males the disparity is most pronounced in the highest IQ ranges and disappears entirely by the time you descend to the 50% mark. The widest disparity exists among the top 2% of the population (those with IQs above 130).

In the last place: We observe some sincere Christians, whose minds are so swayed by the assertion that personal faith must be the invariable pre-requisite to baptism and admission to the church, that they seem incapable of ever entertaining the thought that the church membership of the children of believers may be reasonable and scriptural. The doctrine seems to them so great an anomaly that they cannot look dispassionately at the evidence for it. But to one who has weighed the truths set forth above, the absence of that doctrine from God’s dispensations would seem the strange anomaly. To him who has appreciated the parental relation as God represents it, the failure to include it within the circuit of the visible church, to sanctify its obligations and to seal its hopes with the sacramental badge, would appear the unaccountable thing.

Yet biologists feel that animals are no strangers to aesthetic expression. The New Guinean bowerbird's nest decorations are as good an example as any. The thatched nests can be so large and well-constructed that they once were mistaken for the huts of timid people, who never showed up. The nests often have a doorway with carefully arranged colorful objects, such as berries, flowers, or iridescent beetle wings. The male who built the bower keeps flying in new ornaments, shifting everything around with a critical eye, fussing over the arrangement, moving back to look at the whole from a distant anglelike a human painter with his painting-and then continuing the rearrangement. He is very sensitive to the fading of his flowers, replacing them with fresh ones as soon as necessary. Young males build crude "practice" bowers, tearing them down, then starting over again, until the construction holds up as it should. They also frequently visit the completed bowers of adult males in the neighborhood and see how the ornaments are laid out. There are ample learning opportunities here, and it has been noted that bower decorations differ in color and arrangement from region to region, which suggests culturally transmitted styles. Is this art? One could counter that it isn't: howerbird males are genetically programmed to engage in this activity just to attract females. Yet, while it is true that females select mates on nest quality and their equivalent of a stamp collection, the argument is not nearly as good as it sounds. To contrast these birds with our species requires that one demonstrates that human art does not rest on an inborn aesthetic sense and is produced purely for its own sake, not to impress anyone else. Both are unlikely. In fact, Geoffrey Miller argues in a recent book that impressing others, especially members of the opposite sex, may be the whole point of human art! What if our artistic impulse is ancient, antedating modern humanity, and perhaps even our species? What if it rests on a delight in self-created visual effects and a penchant for certain color combinations, shapes, and visual equilibriums that we share with other animals? Would admission in any of these areas diminish the significance of and pleasure derived from human art? Isn't it possible that our basic distinctions in art, our musical scales, and our preference for symmetrical compositions, go deeper than culture, and relate to basic features of our perceptual systems?

decadence: the last trumpet should have sounded the moment it was written.’16 If Pater was the godfather of the Nineties, then undoubtedly its most precocious child and greatest visual genius was Aubrey Beardsley (1872–98), and The Yellow Book, the artistic quarterly which he helped to found with his friend Henry Harland, its Scripture. When he took a bundle of drawings to Burne-Jones’s studio in Fulham, the older artist told Beardsley, then aged eighteen, ‘Nature has given you every gift which is necessary to become a great artist. I seldom or never advise anyone to take up art as a profession, but in your case I can do nothing else.’17 Whistler, whose relations with Beardsley were much edgier, made a generous admission in 1896 when he saw Beardsley’s brilliantly clever illustrations to Pope’s Rape of the Lock – ‘Aubrey, I have made a very great mistake – you are a very great artist’ – a tribute which reduced the consumptive (and not always sober) genius to tears. Art historians can spot the influences on Beardsley’s work – some William Morris here, some Japanese prints there. Beardsley’s drawings, however, do not merely illustrate, they define their age, as with his design for a prospectus of The Yellow Book, showing an expensively dressed, semi-oriental courtesan perusing a brightly lit bookstall late at night while from within the shop the elderly pierrot gazes at her furiously, quizzically.

I hadn't known Uncle Scotty had thought about me at all during the years that Dad and I were traveling. That he cared about me anymore than you did a relative you only saw every few years. But here he was, trying to get me a stop sign just in case I came to visit. He wanted me safe. His niece. And now, in a way, his kid. "Everything I do is to protect you," he said to me quietly. "You've lost so much in your life, I didn't want to bring someone into our world who wasn't going to stick around." -Page 242

We read stories and see YouTube videos about people who, distracted by their smartphones, walk into traffic and off piers into the ocean. Perhaps not surprisingly, a report in 2013 found that pedestrian injuries related to cell phone use more than tripled between 2007 and 2010. And in the first six months of 2015, pedestrian fatalities increased 10 percent, the largest spike in four decades, according to the report. A few years ago, the city of New Haven spray-painted 'LOOK UP' in big yellow letters at crosswalks around the Yale University campus (New York City has taken similar measures). Are admission standards lower these days (probably not), or are these young adults forgetting simple survival skills, overpowered by the pull of their phones?

In September 1986, with the media frenzy at full throttle, the House passed legislation that allocated $2 billion to the antidrug crusade, required the participation of the military in narcotics control efforts, allowed the death penalty for some drug-related crimes, and authorized the admission of some illegally obtained evidence in drug trials.

Banishing zero also solves the infinity problems in general relativity. If you imagine a black hole as a string, no longer do objects fall through a rip in the fabric of space-time. Instead, a particle loop approaching a black-hole loop stretches out and touches the black hole. The two loops tremble, tear, and form one loop: a slightly more massive black hole. (Some theorists believe that the act of merging a particle to a black hole creates bizarre particles such as tachyons: particles with imaginary mass that travel backward in time and move faster than light. Such particles might be admissable in certain versions of string theory.)

Swami Devi Dyal College Of Nursing Swami Devi Dyal College of Nursing was established in year 2006. The college is approved & recognized by Haryana Nursing Registration Council (HNRC), Indian Nursing Council (INC), New Delhi and is affiliated to Pt. B.D. Sharma University of Health Sciences, Rohtak. SWATCH BHARAT B.Sc Nursing Students of Swami Devi Dyal college of nursing organized awareness programme on SWATCH BHARAT along with Nursing Staff of General Hospital Sector -6 Panchkula Haryana. They delivered health education to patients and their relatives about the importance of cleanliness and proper disposal of refuse .Posters were displayed. Courses Offered Bachelor of Science Nursing (Co-education) Program Mode Regular Duration 4 Years No. of Seats 60 Eligibility 1) The applicant must have passed 10+2 exam of board of school education Haryana or any examination recognized as equivalent there to with Science (Physics, Chemistry, & Biology) and English (PCBE) with minimum 45% in aggregate marks (40% marks for the reserved category SC/ST). 2) Minimum Age limit: 17 years before 31st December of the admission session 2012. 3) Candidate must be medically fit and medical fitness certificate shall have to be produced at the time of admission. Fee Structure 60000/- Admission Procedure The admission to B. Sc Nursing Program will be made on the basis of the CET test conducted by Pt. B.D. Sharma University of Health Sciences, Rohtak. The management Quota seats (25% of the sanctioned intake including 15% seats for children/ward of NRI’s) for Nursing will be filled as per 1. CET-2012 merit ranking Conducted by Pt. B.D. Sharma University of Health Sciences, Rohtak. 2. Merit based on percentage of marks in 10+2 in Physics, Chemistry, Biology & English.

Both the challenge and the spice of relationships is in people's differences. Occasional frustration is the price of admission.

Race relations are difficult, sometimes agonizing. The harmony for which the country yearns is not at hand, and may never be achieved. Because whites are generally blamed for making race into such an enduring problem, white racism has become not just a moral failing but the worst moral failing. Our society forgives sexual misconduct, abuse of office, dishonesty, and incompetence far more readily than it does any action by whites that could be described as “racism.” At the same time, promoting diversity is a way for whites to demonstrate virtue. Diversity policies benefit non-whites by encouraging their immigration, employment, promotion, or admission to university, and to support diversity is the most readily recognizable way of demonstrating opposition to racism. For whites, diversity therefore has moral rather than practical goals, and this is why it does not require justification in ordinary terms. Americans attribute unrealistic, exaggerated benefits to diversity because they support it for emotional rather than rational reasons. They call it “America’s greatest strength” not because they have weighed all of America’s strengths and come to a rational conclusion about which is greatest. They are expressing an emotional commitment to something they feel they must support in order to prove they are not racists.

...the particular definition of 'merit' at a given moment expresses underlying power relations and tends, accordingly, to reflect the ideals of the groups that hold the power of cultural definition.

In 1960, the United States and the Soviet Union were locked into an idealistically-driven Cold War, pitting the Capitalistic West against the Communistic East. Cuba, unable to be self-sufficient, had to pick a side. With the United States putting economic pressure onto the relatively small country, Castro did the only thing his pride would allow. Voicing disdain for his neighbor to the north, Castro proclaimed that his ideological views paralleled those of the USSR. Meeting with the Soviet Premier Anastas Mikoyan, Castro agreed to provide the USSR with food and sugar, in return for a monetary infusion amounting to a $100 million loan, as well as industrial goods, crude oil and fertilizers. Castro’s first public admission that his revolution was socialistic was during his speech honoring the people killed in the air strikes of April 15, 1961, during the Bay of Pigs operation. The Cuban government then took over all the banks, except two Canadian ones.