Beneficial School Quotes

A Student is the most important person ever in this school...in person, on the telephone, or by mail. A Student is not dependent on us...we are dependent on the Student. A Student is not an interruption of our work..the Studenti s the purpose of it. We are not doing a favor by serving the Student...the Student is doing us a favor by giving us the opportunity to do so. A Student is a person who brings us his or her desire to learn. It is our job to handle each Student in a manner which is beneficial to the Student and ourselves.

private vice can be publicly beneficial

Behavior precedes belief - that is, most people must engage in a behavior before they accept that it is beneficial; then they see the results, and then they believe that it is the right thing to do....implementation precedes buy-in; it does not follow it.

Our Lord is always ready to lift us up again when we fall, and he even finds a way to make our falls beneficial to us if after them we turn back to him with a humble, trusting heart.

To begin with, we have to be more clear about what we mean by patriotic feelings. For a time when I was in high school, I cheered for the school athletic teams. That's a form of patriotism — group loyalty. It can take pernicious forms, but in itself it can be quite harmless, maybe even positive. At the national level, what "patriotism" means depends on how we view the society. Those with deep totalitarian commitments identify the state with the society, its people, and its culture. Therefore those who criticized the policies of the Kremlin under Stalin were condemned as "anti-Soviet" or "hating Russia". For their counterparts in the West, those who criticize the policies of the US government are "anti-American" and "hate America"; those are the standard terms used by intellectual opinion, including left-liberal segments, so deeply committed to their totalitarian instincts that they cannot even recognize them, let alone understand their disgraceful history, tracing to the origins of recorded history in interesting ways. For the totalitarian, "patriotism" means support for the state and its policies, perhaps with twitters of protest on grounds that they might fail or cost us too much. For those whose instincts are democratic rather than totalitarian, "patriotism" means commitment to the welfare and improvement of the society, its people, its culture. That's a natural sentiment and one that can be quite positive. It's one all serious activists share, I presume; otherwise why take the trouble to do what we do? But the kind of "patriotism" fostered by totalitarian societies and military dictatorships, and internalized as second nature by much of intellectual opinion in more free societies, is one of the worst maladies of human history, and will probably do us all in before too long. With regard to the US, I think we find a mix. Every effort is made by power and doctrinal systems to stir up the more dangerous and destructive forms of "patriotism"; every effort is made by people committed to peace and justice to organize and encourage the beneficial kinds. It's a constant struggle. When people are frightened, the more dangerous kinds tend to emerge, and people huddle under the wings of power. Whatever the reasons may be, by comparative standards the US has been a very frightened country for a long time, on many dimensions. Quite commonly in history, such fears have been fanned by unscrupulous leaders, seeking to implement their own agendas. These are commonly harmful to the general population, which has to be disciplined in some manner: the classic device is to stimulate fear of awesome enemies concocted for the purpose, usually with some shreds of realism, required even for the most vulgar forms of propaganda. Germany was the pride of Western civilization 70 years ago, but most Germans were whipped to presumably genuine fear of the Czech dagger pointed at the heart of Germany (is that crazier than the Nicaraguan or Grenadan dagger pointed at the heart of the US, conjured up by the people now playing the same game today?), the Jewish-Bolshevik conspiracy aimed at destroying the Aryan race and the civilization that Germany had inherited from Greece, etc. That's only the beginning. A lot is at stake.

A school to teach preachers how to pray, as God counts praying, would be more beneficial to true piety, true worship, and true preaching than all theological schools.

A very distinct pattern has emerged repeatedly when policies favored by the anointed turn out to fail. This pattern typically has four stages: STAGE 1. THE “CRISIS”: Some situation exists, whose negative aspects the anointed propose to eliminate. Such a situation is routinely characterized as a “crisis,” even though all human situations have negative aspects, and even though evidence is seldom asked or given to show how the situation at hand is either uniquely bad or threatening to get worse. Sometimes the situation described as a “crisis” has in fact already been getting better for years. STAGE 2. THE “SOLUTION”: Policies to end the “crisis” are advocated by the anointed, who say that these policies will lead to beneficial result A. Critics say that these policies will lead to detrimental result Z. The anointed dismiss these latter claims as absurd and “simplistic,” if not dishonest. STAGE 3. THE RESULTS: The policies are instituted and lead to detrimental result Z. STAGE 4. THE RESPONSE: Those who attribute detrimental result Z to the policies instituted are dismissed as “simplistic” for ignoring the “complexities” involved, as “many factors” went into determining the outcome. The burden of proof is put on the critics to demonstrate to a certainty that these policies alone were the only possible cause of the worsening that occurred. No burden of proof whatever is put on those who had so confidently predicted improvement. Indeed, it is often asserted that things would have been even worse, were it not for the wonderful programs that mitigated the inevitable damage from other factors. Examples of this pattern are all too abundant. Three will be considered here. The first and most general involves the set of social welfare policies called “the war on poverty” during the administration of President Lyndon B. Johnson, but continuing under other labels since then. Next is the policy of introducing “sex education” into the public schools, as a means of reducing teenage pregnancy and venereal diseases. The third example will be policies designed to reduce crime by adopting a less punitive approach, being more concerned with preventive social policies beforehand and rehabilitation afterwards, as well as showing more concern with the legal rights of defendants in criminal cases.

The residue from radium extraction looked like seaside sand, and the company had offloaded this industrial waste by selling it to schools and playgrounds to use in their children’s sandboxes; kids’ shoes were reported to have turned white because of it, while one little boy complained to his mother of a burning sensation in his hands. Yet, in comments that made reassuring reading, von Sochocky pronounced the sand “most hygienic”10 for children to play in, “more beneficial than the mud of world-renowned curative baths.”11

In October 1920, her former employer was featured in the local news. The residue from radium extraction looked like seaside sand, and the company had offloaded this industrial waste by selling it to schools and playgrounds to use in their children’s sandboxes; kids’ shoes were reported to have turned white because of it, while one little boy complained to his mother of a burning sensation in his hands. Yet, in comments that made reassuring reading, von Sochocky pronounced the sand “most hygienic”10 for children to play in, “more beneficial than the mud of world-renowned curative baths.”11

What I had come to understand was that the root cause of poor performance in schools is not 'bad schools' or 'bad teachers' but poverty. Closing schools and firing their teachers and principals does not help students. If anything, it introduces damaging instability into their lives. The privatizers hail disruption and call it 'creative,' but it is neither creative nor beneficial.

The charge that Anarchism is destructive, rather than constructive, and that, therefore, Anarchism is opposed to organization, is one of the many falsehoods spread by our opponents. They confound our present social institutions with organization; hence they fail to understand how we can oppose the former, and yet favor the latter. The fact, however, is that the two are not identical. “The State is commonly regarded as the highest form of organization. But is it in reality a true organization? Is it not rather an arbitrary institution, cunningly imposed upon the masses? “Industry, too, is called an organization; yet nothing is farther from the truth. Industry is the ceaseless piracy of the rich against the poor. “We are asked to believe that the Army is an organization, but a close investigation will show that it is nothing else than a cruel instrument of blind force. “The Public School! The colleges and other institutions of learning, are they not models of organization, offering the people fine opportunities for instruction? Far from it. The school, more than any other institution, is a veritable barrack, where the human mind is drilled and manipulated into submission to various social and moral spooks, and thus fitted to continue our system of exploitation and oppression. “Organization, as WE understand it, however, is a different thing. It is based, primarily, on freedom. It is a natural and voluntary grouping of energies to secure results beneficial to humanity. “It is the harmony of organic growth which produces variety of color and form, the complete whole we admire in the flower. Analogously will the organized activity of free human beings, imbued with the spirit of solidarity, result in the perfection of social harmony, which we call Anarchism. In fact, Anarchism alone makes non-authoritarian organization of common interests possible, since it abolishes the existing antagonism between individuals and classes. “Under present conditions the antagonism of economic and social interests results in relentless war among the social units, and creates an insurmountable obstacle in the way of a co-operative commonwealth. “There is a mistaken notion that organization does not foster individual freedom; that, on the contrary, it means the decay of individuality. In reality, however, the true function of organization is to aid the development and growth of personality. “Just as the animal cells, by mutual co-operation, express their latent powers in formation of the complete organism, so does the individual, by co-operative effort with other individuals, attain his highest form of development. “An organization, in the true sense, cannot result from the combination of mere nonentities. It must be composed of self-conscious, intelligent individualities. Indeed, the total of the possibilities and activities of an organization is represented in the expression of individual energies. “It therefore logically follows that the greater the number of strong, self-conscious personalities in an organization, the less danger of stagnation, and the more intense its life element. “Anarchism asserts the possibility of an organization without discipline, fear, or punishment, and without the pressure of poverty: a new social organism which will make an end to the terrible struggle for the means of existence,—the savage struggle which undermines the finest qualities in man, and ever widens the social abyss. In short, Anarchism strives towards a social organization which will establish well-being for all. “The germ of such an organization can be found in that form of trades unionism which has done away with centralization, bureaucracy, and discipline, and which favors independent and direct action on the part of its members.

As a species we are a predominantly intelligent and exploratory animal, and beliefs harnessed to this fact will be the most beneficial for us. A belief in the validity of the acquisition of knowledge and a scientific understanding of the world we live in, the creation and appreciation of aesthetic phenomena in all their many forms, and the broadening and deepening of our range of experiences in day-to-day living, is rapidly becoming the 'religion' of our time. Experience and understanding are our rather abstract god-figures, and ignorance and stupidity will make them angry. Our schools and universities are our religious training centres, our libraries, museums, art galleries, theatres, concert halls and sports arenas are our places of communal worship. At home we worship with our books. newspapers. magazines, radios and television sets. In a sense, we still believe in an after-life, because part of the reward obtained from our creative works is the feeling that, through them, we will 'live on' after we are dead. Like all religions, this one has its dangers, but if we have to have one, and it seems that we do, then it certainly appears to be the one most suitable for the unique biological qualities of our species. Its adoption by an ever-growing majority of the world population can serve as a compensating and reassuring source of optimism to set against the pessimism (...) concerning our immediate future as a surviving species.

Rooted in the Buddhist traditions of Myanmar, Thailand, and Sri Lanka, the body scan was introduced to Western audiences by mindfulness pioneer Jon Kabat-Zinn, now a professor emeritus at the University of Massachusetts Medical School. “People find the body scan beneficial because it reconnects their conscious mind to the feeling states of their body,” says Kabat-Zinn. “By practicing regularly, people usually feel more in touch with sensations in parts of their body they had never felt or thought much about before.

What we learn is how important modesty of ambition is. It’s where we see how love can be so beneficially detached from expectation and from reciprocation. The grandmother never hopes to be understood by the child. It is enough to spend a nice day, without doing much: we saw a pony, had some milk, played a game of cards, tried doing a painting of a flower. Quite soon, the 6-year-old will start to think this is a ridiculous day. And it may take six decades before they relearn that it is the purpose and meaning of life.

In October 1920, her former employer was featured in the local news. The residue from radium extraction looked like seaside sand, and the company had offloaded this industrial waste by selling it to schools and playgrounds to use in their children’s sandboxes; kids’ shoes were reported to have turned white because of it, while one little boy complained to his mother of a burning sensation in his hands. Yet, in comments that made reassuring reading, von Sochocky pronounced the sand “most hygienic”10 for children to play in, “more beneficial than the mud of world-renowned curative baths.

We’ve got a model for how to do this – though it comes in a slightly unfortunate guise. Religions have often ensured that their followers would meet with the Sublime on a weekly basis, in a cathedral or church somewhere not very far from where they lived. They constructed buildings specifically designed to awe the congregation. But they didn’t just hope that people would drop by. They put a date in the diary, every week. If you lived in the Vienna suburb of Wieden, for instance, you’d go to the Karlskirche at 11.00am every Sunday and be confronted with the Sublime. This beneficial psychological service is in reality distinct from the specifically religious convictions that orchestrated it. But the decline of organised religious faith in many parts of the world has inadvertently also taken away this collective commitment to regularly reactivating our sense of the Sublime.

Fish at breakfast is sometimes himono (semi-dried fish, intensely flavored and chewy, the Japanese equivalent of a breakfast of kippered herring or smoked salmon) and sometimes a small fillet of rich, well-salted broiled fish. Japanese cooks are expert at cutting and preparing fish with nothing but salt and high heat to produce deep flavor and a variety of textures: a little crispy over here, melting and juicy there. Some of this is technique and some is the result of a turbo-charged supply chain that scoops small, flavorful fish out of the ocean and deposits them on breakfast tables with only the briefest pause at Tsukiji fish market and a salt cure in the kitchen. By now, I've finished my fish and am drinking miso soup. Where you find a bowl of rice, miso shiru is likely lurking somewhere nearby. It is most often just like the soup you've had at the beginning of a sushi meal in the West, with wakame seaweed and bits of tofu, but Iris and I were always excited when our soup bowls were filled with the shells of tiny shijimi clams. Clams and miso are one of those predestined culinary combos- what clams and chorizo are to Spain, clams and miso are to Japan. Shijimi clams are fingernail-sized, and they are eaten for the briny essence they release into the broth, not for what Mario Batali has called "the little bit of snot" in the shell. Miso-clam broth is among the most complex soup bases you'll ever taste, but it comes together in minutes, not the hours of simmering and skimming involved in making European stocks. As Tadashi Ono and Harris Salat explain in their book Japanese Hot Pots, this is because so many fermented Japanese ingredients are, in a sense, already "cooked" through beneficial bacterial and fungal actions. Japanese food has a reputation for crossing the line from subtlety into blandness, but a good miso-clam soup is an umami bomb that begins with dashi made from kombu (kelp) and katsuobushi (bonito flakes) or niboshi (a school of tiny dried sardines), adds rich miso pressed through a strainer for smoothness, and is then enriched with the salty clam essence.

Adolescence is a period of life when the brain is malleable, and it represents a good opportunity for learning and social development. However, according to UNICEF, 40 percent of the world’s teenagers have no access to secondary-school education. The percentage of teenage girls who lack this access is much higher, yet there is strong evidence that the education of girls in developing countries has many significant benefits for family health, population growth rates, child mortality rates, and HIV rates, as well as for women’s self-esteem and quality of life. Adolescence represents a time of brain development when teaching and training should be particularly beneficial. I worry about the lost opportunity of denying the world’s teenagers access to education.

Tops Tips About Acupuncture That Anyone Can Follow Do you have aches and pains that do not seem to respond to traditional medicines? If you do, you may want to give acupuncture a try. This form of medicine has been around for thousands of years, and has becoming quite popular among Western medicine. If you want to find out more about it, read the following article. Some people find acupuncture treatments are quite effective for migraine headaches. One very positive aspect of this type of alternative treatment is the lack of any side effects. Even though very fine needles are inserted into the flesh at specific points, most people do not feel any pain at all from the procedure. In most places around the United States, a license is required to practice acupuncture. Before going to a new office, ask to see the acupuncturists credentials. It is important to ask how experienced they are and where they went to school. Any place that can not provide this information should be visited with caution. Ask your acupuncturist about the style they use. Acupuncture is a very complex discipline and there are several methods acupuncturists can use to relieve pain or stress. Make sure the methods your acupuncturist uses are painless. If you are new to acupuncture, ask if you can get a very simple treatment to get used to the sensatin. Understand that acupuncture focus on the entire well being of you as a person. In Western culture, it's often the norm to concentrate on symptoms, what's ailing you immediately. That's not true of acupuncture. It looks at the big picture and tries to help your entire body. It's a major difference in thought. Herbs Talk to a doctor about anything you are taking if you plan on having acupuncture treatments. If you are currently taking medication, herbs, or supplements, you need to speak to your doctor about what you can continue to take. They may have to make changes to what you're taking before or in between your acupuncture treatments. Ask your acupuncturist if there are certain herbs you should consume in between sessions. Remember, this is a holistic practice. There are many different things to it compared to Western medicine. Herbs are a big part of it. They can help relax your body and remove any sort of pain left over from your session. Herbal treatments could be suggested to you by your acupuncturist before treatment. As beneficial as certain herbs are, if you are on certain medications, you may develop side effects. You should check with your doctor for possible issues before adding herbs to your treatment. Are you currently taking any medications, vitamins, or herbs? If so, get in touch with your doctor and ask him whether or not you can continue to take these things before and during your acupuncture sessions. You would hate for your acupuncture sessions to be less effective because you did not know you weren't supposed to take any of these things. Acupuncture can give you relief from pain that no other methods can provide. Just take your time to learn more about it so you will be comfortable with the idea. Talk to people who have gone through treatments. The more find out about acupuncture by visiting rosholistic.com

These mechs—rays—stim—have been used always as the forbidden fruit of life, the last treasure in the temple of secrecy which has consumed the ancient science. The orgies which the uses of such stimulants inspire have been going on secretly since the earliest times—beneath the temples and in the secret pleasure palaces of the world. (Shaver here seems to be talking of our modern world, not of ancient Mu. —Ed.) These orgies still go on, and are more deadly than before—more filled with de accumulated in the apparatus, the stim itself concealing the deadly rays whose effect is explained as the sad results of overindulgence; which is untrue—the stim is a beneficial of great virtue and leaves one stronger and wiser after use. “The legend of the sirens is an example of ancient mechs which no one could resist—in the hands of evil degenerates it became a deadly attraction—drawing shiploads of men to death and the ships to looting. “The course of history, the battles, the decisions of tyrants and kings—was almost invariably decided by interfering control from the caverns and their hidden apparatus. This interference, this use of the apparatus in a prankish, evil, destructive way, is the source of god worship, the thrill of divinity, the sensing of the invisible, the prostration of the will before the stronger will of the ray gen (hidden and unknown as it was). “The remarkable part of it all is that it still goes on today. Emotional and mental stim—unsuspected by such as you and the average citizen—used in mad prankishness, all come from the ancient apparatus. If you will remember your stage fright in the school play, the many other times when your emotions seem to have gone awry without sufficient reason—were these natural? “The dero of the caves are the greatest menace to our happiness and progress; the cause of many mad things that happen to us, even so far as murder. Many people know something of it, but they say they do not. They are lying. They fear to be called mad, or to be held up to ridicule. Examine your own memory carefully. You will find many evidences of outside stim, some good, some evil—but mostly evil.

1.5.3 Action item: Law enforcement agencies should create opportunities in schools and communities for positive nonenforcement interactions with police. Agencies should also publicize the beneficial outcomes and images of positive, trust-building partnerships and initiatives.

of menopause—not to mention a potentially increased risk of Alzheimer’s disease, as we’ll see in chapter 9. Medicine 2.0 would rather throw out this therapy entirely, on the basis of one clinical trial, than try to understand and address the nuances involved. Medicine 3.0 would take this study into account, while recognizing its inevitable limitations and built-in biases. The key question that Medicine 3.0 asks is whether this intervention, hormone replacement therapy, with its relatively small increase in average risk in a large group of women older than sixty-five, might still be net beneficial for our individual patient, with her own unique mix of symptoms and risk factors. How is she similar to or different from the population in the study? One huge difference: none of the women selected for the study were actually symptomatic, and most were many years out of menopause. So how applicable are the findings of this study to women who are in or just entering menopause (and are presumably younger)? Finally, is there some other possible explanation for the slight observed increase in risk with this specific HRT protocol?[*3] My broader point is that at the level of the individual patient, we should be willing to ask deeper questions of risk versus reward versus cost for this therapy—and for almost anything else we might do. The fourth and perhaps largest shift is that where Medicine 2.0 focuses largely on lifespan, and is almost entirely geared toward staving off death, Medicine 3.0 pays far more attention to maintaining healthspan, the quality of life. Healthspan was a concept that barely even existed when I went to medical school. My professors said little to nothing about how to help our patients maintain their physical and cognitive capacity as they aged. The word exercise was almost never uttered. Sleep was totally ignored, both in class and in residency, as we routinely worked twenty-four hours at a stretch. Our instruction in nutrition was also minimal to nonexistent. Today, Medicine 2.0 at least acknowledges the importance of healthspan, but the standard definition—the period of life free of disease or disability—is totally insufficient, in my view. We want more out of life than simply the absence of sickness or disability. We want to be thriving, in every way, throughout the latter half of our lives. Another, related issue is that longevity itself, and healthspan in particular, doesn’t really fit into the business model of our current

I’m sorry for sisters in France who have to deal with this. And I hope that you won’t compromise. I mean, anything that you’re going to learn in those schools you can learn from home anyway. I would tell the sisters in France that you are already greater teachers than your instructors in those classrooms. And the lessons that you are teaching to the people of France, to the society of France, by your continued compliance with the dignity and the modesty of Islam, those are far more important and far more beneficial lessons for your society than anything they want to teach you.

The Bodhicharyāvatāra has been widely acclaimed and respected for more than one thousand years. It is studied and praised by all four schools of Tibetan Buddhism. I myself received transmission and explanation of this important, holy text from the late Kunu Lama, Tenzin Gyaltsen, who received it from a disciple of the great Dzogchen master, Dza Patrul Rinpoche. It has proved very useful and beneficial to my mind.

In years gone by, particularly in the East and the South, ladies would attend charm school to learn how to elegantly stand, sit, dance, and walk. Even today, there are "Cotillion" classes for young people to learn how to carry themselves with dignity and use proper social graces. I don't mind sounding old-fashioned because these culturally rich rituals lay a firm foundation for the appropriate behaviors and excellent manners necessary for a positive impression. Embracing a tried and true tradition can sometimes be beneficial. Let's avoid the awkward, embarrassing, and unsophisticated ways we see all too often.

Jonathan Haidt, a social psychologist at the NYU Stern School of Business, made the case for why in an essay in The American Interest on July 10, 2016, entitled “When and Why Nationalism Beats Globalism.” “Having a shared sense of identity, norms, and history generally promotes trust … Societies with high trust, or high social capital, produce many beneficial outcomes for their citizens: lower crime rates, lower transaction costs for businesses, higher levels of prosperity, and a propensity toward generosity, among others … The trick … is figuring out how to balance reasonable concerns about the integrity of one’s own community with the obligation to welcome strangers, particularly strangers in dire need.” Minnesota

The important question is this: Do artificial sweeteners increase insulin levels? Sucralose raises insulin by 20 percent, despite the fact that it contains no calories and no sugar. This insulin-raising effect has also been shown for other artificial sweeteners, including the “natural” sweetener stevia. Despite having a minimal effect on blood sugars, both aspartame and stevia raised insulin levels higher even than table sugar. Artificial sweeteners that raise insulin should be expected to be harmful, not beneficial. Artificial sweeteners may decrease calories and sugar, but not insulin. Yet it is insulin that drives weight gain and diabetes.92

As the child becomes comfortable writing, you can increase the length of the written narration until eventually a high school student will be writing five to seven hundred words (or more) a day in a reading journal. Even in high school these journals should not be critiques of the book but simple retellings, although you can allow your students to give opinions here and there. You will also notice they often imitate the style of the writer they are reading as they write in these journals, which is beneficial.

The notion of a sexualized Jesus may make modern worshippers cringe, but the most prominent early Church fathers did not shrink from the concept. They embraced it fully and made it the basis of many of their writings. For example, Origen, head of the catechetical school in Alexandria, wrote a commentary on Song of Songs. In the introduction to this work he discusses the Christian transformation of sexual desire from that of a man for a woman—or harlot—to that of a man for Jesus. Origen makes it clear that Jesus takes the place of the woman in an explicitly sexual context. The shift from “lust” to “love of Jesus” takes place at the age of sexual maturation, under the guidance of the Church: “For everyone who comes to what they call the age of puberty loves something, whether less than rightly when he loves what he should not [which Origen has previously said is a woman or harlot], or rightly and beneficially when he loves what he should [which is Jesus, as sexual love],” writes Origen in his Commentary on the Song of Songs.

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When the Royal College of Art was founded in London in 1837 – as the Government School of Design – its explicit aim was to reduce demand for foreign imports by raising the quality of domestic goods through superior design. The government wanted Britain to be an exporter, not an importer, and believed that well-designed and well-made products sell better everywhere than shoddy ones do. Teaching good design would be ultimately beneficial for the economy. This logic has informed government support for design schools ever since.

As a mother, I found these school shootings devastating. With decades of mass shootings, we’ve now learned that there is no benefit for first responders to delay entry into a facility. Previously, they had assumed that a shooter had some agenda and that by not entering, police could convince them to stop their violence. After Columbine, police were trained in a new tactic: immediate action rapid deployment.8 Speed, in other words, could have saved those children. It is worth noting that years later, conventional wisdom has begun to change again. The new understanding is that students could know what to do if there was an active shooter if it was explained to them but that formal active shooter drills are less beneficial than once thought. The trauma to students, especially younger ones, outweighs any benefit they may gain.9

I wasn't really interested in doing cartoons at that time, but I had one teacher, Miss McCoy, who used to call me and the other Black pupil in the school to the front of the room and present us to the class. She'd say. "These two, being Black, belong in a waste basket." Well, there was no way of defending oneself against that. So, I began to build up a kind of rage against her. There was no way that I could have gotten back at her because if I had, it would have been much more serious than it turned out. In the end, it turned out rather beneficial to me because I began doing cartoons of Miss McCoy in my notebooks.

For fear, it can help to face the fear directly. You can think of the worst thing that could happen if your fear comes true. Now, could you or your loved one survive what might happen? Could it actually be beneficial for you or your loved ones? What could you or they learn if this were to happen? How might this allow you or them to grow and deepen as a person? For example, perhaps you are worried about your child who is struggling in school and you are afraid that some bad outcome will come to pass. Ask yourself, “Is it true that this outcome will definitely happen? How do I know for sure? Does my worry help the situation? Is there a better way of thinking about it or approaching the situation? What might my child learn from this experience? How might they grow and develop as a person?” When we turn and embrace what we fear, it loses its power to frighten us. We no longer need to fight it, but can instead work with it. For anger,

In the Khagga-Visāna-Sutta (24) of the Sutta-Nipāta, we read: One should associate with a friend who is learned, knows the teaching, has acquired and cultivates knowledge, has understood the meaning of things and has removed his doubts. The Hiri-Sutta (3) states: He who is constantly anxious and conflicted and always looks for flaws is not a friend. He who cannot be alienated from one by others, like a son from his father’s heart, is indeed a friend. Conventional friendship consolidates our conventional view of life, which is a flat perspective by contrast with the deep and unobstructed view inspired by spiritual friendship. Conventional friendship springs from and reinforces samsāra. Spiritual friendship is rooted in and promotes nirvāna. Beware also of dharma friends who bring worldliness to their spiritual practice. Their talk about spiritual matters is an occasion to brag, belittle others, or gain advantage—in other words, to cherish themselves. Their words are apparently about the path, but their mind is firmly entrenched in worldly matters. They are pretenders. Better to associate with a silent friend who is firmly on the path than a talkative friend who follows the pathways of the ego. Sat-sanga means “association with the virtuous or real.” Usually this refers to keeping the company of an adept, who embodies spiritual values, that is, connects us with that which is true, real, or virtuous (sat). In Buddhism, the word sangha or “community” suggests the same: the mutually beneficial association of those who follow the Buddha’s teachings (dharma). Members of the Sangha are by definition refuge holders, that is, they have sincerely taken refuge in the “three jewels” (tri-ratna): the Buddha, the Dharma, and the Sangha. Taking refuge implies that we not merely believe in the “three jewels” but actively endeavor to follow in the footsteps of the Buddha and other great masters who have attained liberation or at least higher realizations by virtue of their own practice of the Buddha’s teachings. The greatest spiritual friend is one’s guru (Sanskrit) or lama (Tibetan). Some Buddhist schools consider him or her the fourth worthy object of refuge. He or she only has one’s best interest in mind, namely one’s ultimate freedom and happiness. The Buddhists call such a one kalyana-mitra or “beautiful friend.” He or she is “beautiful” because of his or her capacity and intent to beautify or ennoble others. Taking refuge in the Buddha, the Dharma, and the Sangha is said to dispel all fear. Taking refuge in anyone or anything else does not have the same effect. It may postpone fear but cannot remove it altogether, because they do not lead us to our true nature, which is the Buddha nature beyond all possible worldly destinies. The Udāna-Varga (25.5) declares: People degenerate by relying on those inferior to themselves. By relying on equals, they stay the same. By relying on those superior, they attain excellence. Thus rely on those who are superior to yourself.

one of the concepts of journalism raised by noted journalism scholar Michael Schudson is frequently ignored by journalists who grew up inculcated with the old-school ideas of objectivity and verification. Schudson said ‘social empathy’ is a basic requirement of journalism. Social empathy encourages compassion for people whose lives are unexplored in public debate and often means using personal stories to illustrate larger themes. This is something he advocated as being particularly beneficial in male-dominated topics such as political journalism and war and conflict reporting, where the human cost is often discounted.

World Health Organization recommends exclusive breastfeeding for infants up to six months of age, with continued breastfeeding along with appropriate complementary foods up to two years of age or beyond.[11] Montessori wrote about the benefits of breastfeeding (up to two years or more), not only because of its beneficial influence on the health of the child, but also because it allows babies to always be close to their mother, to watch what she does throughout her day and to learn by observing her as she goes about her daily chores.[12]

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