Citation Outside Of Quotes

Every sign, linguistic or nonlinguistic, spoken or written (in the usual sense of this opposition), as a small or large unity, can be cited, put between quotation marks; thereby it can break with every given context, and engender infinitely new contexts in an absolutely nonsaturable fashion. This does not suppose that the mark is valid outside its context, but on the contrary that there are only contexts without any center of absolute anchoring. This citationality, duplication, or duplicity, this iterability of the mark is not an accident or anomaly, but is that (normal/abnormal) without which a mark could no longer even have a so-called “normal” functioning. What would a mark be that one could not cite? And whose origin could not be lost on the way?

After all, it wasn’t science that had transformed the world, but the marriage of technology and capitalism. The ignorant might blame science for the ills and evils of the modern era, but that was a case of mistaken identity—no research scientist had ever polluted a water table with a PCB, or performed a third-trimester abortion, or denied someone insurance based on a genetic screening, or turned the Internet into a covert way of peering into private lives. Real scientists were invisible outside their own circle of peers. Even Nobel Prize recipients barely registered on the public consciousness, as Brohier well knew. A Heisman Trophy or an Oscar counted for far more—there was no market for Heroes of Science trading cards. Status was still measured in arcane units: bylines, citations, appointments, grants.

In 2010, the Priesthood quorums and Relief Society used the same manual (Gospel Principles)… Most lessons consist of a few pages of exposition on various themes… studded with scriptural citations and quotations from leaders of the church. These are followed by points of discussion like “Think about what you can do to keep the purpose of the Sabbath in mind as you prepare for the day each week.” Gospel Principles instructs teachers not to substitute outside materials, however interesting they may be. In practice this ensures that a common set of ideas are taught in all Mormon chapels every Sunday. That these ideas are the basic principles of the faith mean that Mormon Sunday schools and other church lessons function quite intentionally as devotional exercises rather than instruction in new concepts. The curriculum encourages teachers to ask questions that encourage catechistic reaffirmation of core beliefs. Further, lessons focus to a great extent on the importance of basic practices like prayer, paying tithing, and reading scripture rather than on doctrinal content… Correlated materials are designed not to promote theological reflection, but to produce Mormons dedicated to living the tenants of their faith.

A golden visa is a permanent residency visa issued to individuals who invest, often through the purchase of property, a certain sum of money into the issuing country. The United States EB-5 visa program requires overseas applicants to invest a minimum of anywhere from $500,000 to $1 million, depending on the location of the project, and requires at least 10 jobs to be either created or preserved.[22] When these criteria are met, the applicant and their family become eligible for a green card. There is an annual cap of 10,000 applications under the EB-5 program.[citation needed] The U.S. Citizenship and Immigration Services (USCIS) has offered its EB-5 Immigrant Investor Program since 1990. It is designed to encourage foreign investment in infrastructure projects in the U.S., particularly in Targeted Employment Areas (TEA), high unemployment areas. The funds are channeled through agencies called regional centers, now designated only by the U.S. Department of Homeland Security. The funding opportunities allow the investor to make a sound financial investment and obtain a U.S. “Green Card. A large majority of users of such programs are wealthy Chinese seeking legal security and a better quality of life outside of their home country.

Den bästa lyxen är minst lyxen.

To study them from the outside is merely a prejudice, often one stemming from fear—dealing with people’s experiences and subjectivity is messy and chaotic. Distance is cleaner and easier. It is time to reevaluate this preconception and see things from the opposite perspective. Knowledge of human nature and social factors, the kind that is often most valuable to us, depends on knowing people and networks from the inside, on getting a feel for what they are experiencing. This can best be gained by an intense involvement and participation, as opposed to the pseudoscientific pose of the intellectual addicted to studies, citations, and numbers, all designed to back up their preconceptions. This other form of knowledge, from the inside, must be the one that you come to esteem above all others in social matters. It is what will give you power to affect people. To the extent that you feel yourself to be distant and on the outside, you must tell yourself you do not understand what you are studying or trying to reach—you are missing the mark and there is work to be done.

I personally believe (and I know many readers will find this controversial) that we should never engage with any writers or scholars whose work is intentionally Euro-American centered and purposely ignores or refuses to engage with knowledge produced by thinkers outside the West. In other words, in knowledge production, reciprocate treatment (whether in engagement or citation) can be effective in challenging and changing the rules of the game.