Communication And Comprehension Quotes

You don't realize how language actually interferes with communication until you don't have it, how it gets in the way like an overdominant sense. You have to pay much more attention to everything else when you can't understand the words. Once comprehension comes, so much else falls away. You then rely on their words, and words aren't always the most reliable thing.

Verbal communication is much easier than written communication, because words act on the feelings in a mysterious way and easily establish a current of sympathy between people; it is for this reason that an orator is able to produce conviction by arguments which do not seem very comprehensible to any one reading the speech later.

Responding to a moderator at the Sydney Writers Festival in 2008 (video), about the Spanish words in his book: When all of us are communicating and talking when we’re out in the world, we’ll be lucky if we can understand 20 percent of what people say to us. A whole range of clues, of words, of languages escape us. I mean we’re not perfect, we’re not gods. But on top of that people mis-speak, sometimes you mis-hear, sometimes you don’t have attention, sometimes people use words you don’t know. Sometimes people use languages you don’t know. On a daily basis, human beings are very comfortable with a large component of communication, which is incomprehensibility, incomprehension. We tend to be comfortable with it. But for an immigrant, it becomes very different. What most of us consider normative comprehension an immigrant fears that they’re not getting it because of their lack of mastery in the language. And what’s a normal component in communication, incomprehension, in some ways for an immigrant becomes a source of deep anxiety because you’re not sure if it’s just incomprehension or your own failures. My sense of writing a book where there is an enormous amount of language that perhaps everyone doesn’t have access to was less to communicate the experience of the immigrant than to communicate the experience that for an immigrant causes much discomfort but that is normative for people. which is that we tend to not understand, not grasp a large part of the language around us. What’s funny is, will Ramona accept incomprehension in our everyday lives and will greet that in a book with enormous fury. In other words what we’re comfortable with out in the outside world, we do not want to encounter in our books. So I’m constantly, people have come to me and asked me… is this, are you trying to lock out your non-Dominican reader, you know? And I’m like, no? I assume any gaps in a story and words people don’t understand, whether it’s the nerdish stuff, whether it’s the Elvish, whether it’s the character going on about Dungeons and Dragons, whether it’s the Dominican Spanish, whether it’s the sort of high level graduate language, I assume if people don’t get it that this is not an attempt for the writer to be aggressive. This is an attempt for the writer to encourage the reader to build community, to go out and ask somebody else. For me, words that you can’t understand in a book aren’t there to torture or remind people that they don’t know. I always felt they were to remind people that part of the experience of reading has always been collective. You learn to read with someone else. Yeah you may currently practice it in a solitary fashion, but reading is a collective enterprise. And what the unintelligible in a book does is to remind you how our whole, lives we’ve always needed someone else to help us with reading.

Moment of Insight: Communication is not the key to successful relationships. Comprehension is. It does not matter how much you communicate with someone if they are committed to their own narrow and inflexible narrative.

Everything that we experience is a communication. In fact, so is the world too a communication -- the revelation of spirit. The time is gone when the spirit of God was comprehensible to us. The meaning of the world has been lost to us. We have seen only its letters. We have lost that which is appearing behind the appearance.

Wealth is a relational barrier. It keeps us from having open relationships.

Favor 2D elements over 3D ones. The eyes communicate what they see to the brain as a 2D object. 3D representations on the screen may actually slow down recognition and comprehension.

You don’t realize how language actually interferes with communication until you don’t have it, how it gets in the way like an overdominant sense. You have to pay much more attention to everything else when you can’t understand the words. Once comprehension comes, so much else falls away. You then rely on their words, and words aren’t always the most reliable thing.

The multiple human needs and desires that demand privacy among two or more people in the midst of social life must inevitably lead to cryptology wherever men thrive and wherever they write. Cultural diffusion seems a less likely explanation for its occurrence in so many areas, many of them distant and isolated.

All the way up to the surface, Valentine struggled to make sense of what had happened. She had always thought that if only people could communicate mind-to-mind, eliminating the ambiguities of language, then understanding would be perfect and there’d be no more needless conflicts. Instead she had discovered that rather than magnifying differences between people, language might just as easily soften them, minimize them, smooth things over so that people could get along even though they really didn’t understand each other. The illusion of comprehension allowed people to think they were more alike than they really were. Maybe language was better.

De Quincey compared the two arts of rhetoric, logos and pathos, to rudder and sail. The first guides discourse and the second powers it (Thonssen and Baird, 1948, p. 358). Even

and established a comprehensive plan for long-term broadcasting and communications convergent service quality management

She had always thought that if only people could communicate mind-to-mind, eliminating the ambiguities of language, then understanding would be perfect and there'd be no more needless conflicts. Instead she had discovered that rather than magnifying differences between people, language might just as easily soften them, minimize them, smooth things over so that people could get along even though they really didn't understand each other. The illusion of comprehension allowed people to think they were more alike than they really were. Maybe language was better.

Every weapon of cryptanalytic science—which in the stratospheric realm of this solution drew heavily upon mathematics, using group theory, congruences, Poisson distributions—was thrown into the fray.

In human communication, comprehension does not automatically secure acceptance. (Do you, for instance automatically believe everything you understand when reading a book like this one? Of course not!)

Facebook in particular is the most appalling spying machine that has ever been invented,” Wikileaks founder Julian Assange said in 2011. “Here we have the world’s most comprehensive database about people, their relationships, their names, their addresses, their locations, and the communications with each other, their relatives, all sitting within the United States, all accessible to US intelligence.”37 Assange’s

It is very difficult to understand man. It is also very difficult to understand what a man does. If he is able to give an explanation, it may be easier. Even then everything can not be understood. Words have their limitation and comprehension, its limits. So if we are able to understand 25% of what is being said, even that should be deemed, as good communication skills are very good. Beyond this one should not even aspire for.

What is classical education? It is language-intensive—not image-focused. It demands that students use and understand words, spoken and written, rather than communicating primarily through images. It is history-intensive, providing students with a comprehensive view of human endeavor from the beginning until now. It trains the mind to analyze and draw conclusions. It both requires and develops self-discipline—the ability to tackle a difficult task that doesn’t promise an immediate reward, for the sake of future gain. It produces literate, curious, intelligent students who have a wide range of interests and the ability to follow up on them. The Well-Trained Mind

the use of atbash in the Bible sensitized the monks and scribes of the Middle Ages to the idea of letter substitution. And from them flowed the modern use of ciphers—as distinct from codes—as a means of secret communication.

Monday after 6. awkwardness and tension short questions met with short answers communicating without communication or comprehension no understanding we are no longer who we were before neither friend nor foe nothing, no one just two strangers who used to know one another

something is communicated from body to body. They physically calm each other’s viscera, they co-modulate each other’s heart rates to produce “cardiac calming,” and they produce what she calls “higher vagal tone”—which is a comprehensive state that occurs when your gut and innards feel secure and serene.

Much of the history of cryptology of this time is a patchwork, a crazy quilt of unrelated items, sprouting, flourishing, withering. Only toward the Western Renaissance does the accreting knowledge begin to build up a momentum. The story of cryptology during these years is, in other words, exactly the story of mankind.

don’t realize how language actually interferes with communication until you don’t have it, how it gets in the way like an overdominant sense. You have to pay much more attention to everything else when you can’t understand the words. Once comprehension comes, so much else falls away. You then rely on their words, and words aren’t always the most reliable thing.

Hey Pete. So why the leave from social media? You are an activist, right? It seems like this decision is counterproductive to your message and work." A: The short answer is I’m tired of the endless narcissism inherent to the medium. In the commercial society we have, coupled with the consequential sense of insecurity people feel, as they impulsively “package themselves” for public consumption, the expression most dominant in all of this - is vanity. And I find that disheartening, annoying and dangerous. It is a form of cultural violence in many respects. However, please note the difference - that I work to promote just that – a message/idea – not myself… and I honestly loath people who today just promote themselves for the sake of themselves. A sea of humans who have been conditioned into viewing who they are – as how they are seen online. Think about that for a moment. Social identity theory run amok. People have been conditioned to think “they are” how “others see them”. We live in an increasing fictional reality where people are now not only people – they are digital symbols. And those symbols become more important as a matter of “marketing” than people’s true personality. Now, one could argue that social perception has always had a communicative symbolism, even before the computer age. But nooooooothing like today. Social media has become a social prison and a strong means of social control, in fact. Beyond that, as most know, social media is literally designed like a drug. And it acts like it as people get more and more addicted to being seen and addicted to molding the way they want the world to view them – no matter how false the image (If there is any word that defines peoples’ behavior here – it is pretention). Dopamine fires upon recognition and, coupled with cell phone culture, we now have a sea of people in zombie like trances looking at their phones (literally) thousands of times a day, merging their direct, true interpersonal social reality with a virtual “social media” one. No one can read anymore... they just swipe a stream of 200 character headlines/posts/tweets. understanding the world as an aggregate of those fragmented sentences. Massive loss of comprehension happening, replaced by usually agreeable, "in-bubble" views - hence an actual loss of variety. So again, this isn’t to say non-commercial focused social media doesn’t have positive purposes, such as with activism at times. But, on the whole, it merely amplifies a general value system disorder of a “LOOK AT ME! LOOK AT HOW GREAT I AM!” – rooted in systemic insecurity. People lying to themselves, drawing meaningless satisfaction from superficial responses from a sea of avatars. And it’s no surprise. Market economics demands people self promote shamelessly, coupled with the arbitrary constructs of beauty and success that have also resulted. People see status in certain things and, directly or pathologically, use those things for their own narcissistic advantage. Think of those endless status pics of people rock climbing, or hanging out on a stunning beach or showing off their new trophy girl-friend, etc. It goes on and on and worse the general public generally likes it, seeking to imitate those images/symbols to amplify their own false status. Hence the endless feedback loop of superficiality. And people wonder why youth suicides have risen… a young woman looking at a model of perfection set by her peers, without proper knowledge of the medium, can be made to feel inferior far more dramatically than the typical body image problems associated to traditional advertising. That is just one example of the cultural violence inherent. The entire industry of social media is BASED on narcissistic status promotion and narrow self-interest. That is the emotion/intent that creates the billions and billions in revenue these platforms experience, as they in turn sell off people’s personal data to advertisers and governments. You are the product, of course.

In order to understand the thoughts of foreign peoples, we must necessarily convert their self-revelation into our own terms, but our words are apt to carry such a weight of preconceived idea as to crush the fragile myth or philosophy in the very act of explanation. If we want to open up a real communication with our fellow-man, we must take care to revalue our words before clapping them on his experience. As far as possible we must hold back our set formulæ until we have walked round the object he is confronted with and looked at it from every side. But analysis will not carry us all the way to intimacy. Culture is not a mass of beliefs and ideas, but a balanced harmony, and our comprehension depends on our ability to place every idea in its proper surroundings and to determine its bearings upon all the other ideas.

Habermas says that our work upon the world has the instrumental interest of "technical control." When we engage in producing something our only interest is to empirically analyze reality to know how to control it for production. This does not promote a dialectic between ourselves and our social reality; it brings us to technical know-how but not to critical consciousness. Our communication with others has a "practical interest" of maintaining and promoting understanding within our traditions and communities of discourse. It enables people to interpret their world as it appears to be according to shared "pre-understandings." However, this practical interest makes such hermeneutics unlikely to encourage people in a dialectical relationship with their sociocultural world. The third mode of social engagement, however–participation in "politics"–can be undergirded by an "emancipatory interest" that reflects the human quest for freedom.

The fashion now is to think of universities as industries or businesses. University presidents, evidently thinking of themselves as CEO's, talk of "business plans" and "return on investment," as if the industrial economy could provide an aim and a critical standard appropriate either to education or to research. But this is not possible. No economy, industrial or otherwise, can supply an appropriate aim or standard. Any economy must be either true or false to the world and to our life in it. If it is to be true, then it must be made true, according to a standard that is not economic. To regard the economy as an end or as the measure of success is merely to reduce students, teachers, researchers, and all they know or learn to merchandise. It reduces knowledge to "property" and education to training for the "job market." If, on the contrary, [Sir Albert] Howard was right in his belief that health is the "one great subject," then a unifying aim and a common critical standard are clearly implied. Health is at once quantitative and qualitative; it requires both sufficiency and goodness. It is comprehensive (it is synonymous with "wholeness"), for it must leave nothing out. And it is uncompromisingly local and particular; it has to do with the sustenance of particular places, creatures, human bodies, and human minds. If a university began to assume responsibility for the health of its place and its local constituents, then all of its departments would have a common aim, and they would have to judge their place and themselves and one another by a common standard. They would need one another's knowledge. They would have to communicate with one another; the diversity of specialists would have to speak to one another in a common language. And here again Howard is exemplary, for he wrote, and presumably spoke, a plain, vigorous, forthright English-- no jargon, no condescension, no ostentation, no fooling around.

Leaders, some of whom are politicians in this book while others are soldiers, must be able to master four major tasks.2 Firstly, they need comprehensively to grasp the overall strategic situation in a conflict and craft the appropriate strategic approach – in essence, to get the big ideas right. Secondly, they must communicate those big ideas, the strategy, effectively throughout the breadth and depth of their organization and to all other stakeholders. Thirdly, they need to oversee the implementation of the big ideas, driving the execution of the campaign plan relentlessly and determinedly. Lastly, they have to determine how the big ideas need to be refined, adapted and augmented, so that they can perform the first three tasks again and again and again. The statesmen and soldiers who perform these four tasks properly are the exemplars who stand out from these pages. The witness of history demonstrates that exceptional strategic leadership is the one absolute prerequisite for success, but also that it is as rare as the black swan.

What is the meaning of the antithetical concepts Apollonian and Dionysian which I have introduced into the vocabulary of Aesthetic, as representing two distinct modes of ecstasy? — Apollonian ecstasy acts above all as a force stimulating the eye, so that it acquires the power of vision. The painter, the sculptor, the epic poet are essentially visionaries. In the Dionysian state, on the other hand, the whole system of passions is stimulated and intensified, so that it discharges itself by all the means of expression at once, and vents all its power of representation, of imitation, of transfiguration, of transformation, together with every kind of mimicry and histrionic display at the same time. The essential feature remains the facility in transforming, the inability to refrain from reaction (—a similar state to that of certain hysterical patients, who at the slightest hint assume any role). It is impossible for the Dionysian artist not to understand any suggestion; no outward sign of emotion escapes him, he possesses the instinct of comprehension and of divination in the highest degree, just as he is capable of the most perfect art of communication. He enters into every skin, into every passion: he is continually changing himself. Music as we understand it today is likewise a general excitation and discharge of the emotions; but, notwithstanding this, it is only the remnant of a much richer world of emotional expression, a mere residuum of Dionysian histrionism. For music to be made possible as a special art, quite a number of senses, and particularly the muscular sense, had to be paralysed (at least relatively: for all rhythm still appeals to our muscles to a certain extent): and thus man no longer imitates and represents physically everything he feels, as soon as he feels it. Nevertheless that is the normal Dionysian state, and in any case its primitive state. Music is the slowly attained specialisation of this state at the cost of kindred capacities.

These four changes—in the nature of work, education, social values, and communication technology—make it harder for dictators to dominate citizens in the old way. Harsh laws and bureaucratic regulations provoke furious responses from previously docile groups. These groups have new skills and networks that help them resist. At the same time, violent repression and comprehensive censorship destroy the innovation now central to progress. Eventually, the expansion of the highly educated, creative class, with its demands for self-expression and participation, makes it difficult to resist a move to some form of democracy. But so long as this class is not too large and the leader has the resources to co-opt or censor its members, an alternative is spin dictatorship. At least for a while, the ruler can buy off the informed with government contracts and privileges. So long as they stay loyal, he can tolerate their niche magazines, websites, and international networking events. He can even hire the creative types to design an alternative reality for the masses. This strategy will not work against a Sakharov. But Sakharovs are rare. With a modern, centrally controlled mass media, they pose little threat. Co-opting the informed takes resources. When these run low, spin dictators turn to censorship, which is often cheaper. They need not censor everything. All that really matters is to stop opposition media reaching a mass audience. And here the uneven dynamics of cultural change help. Early in the postindustrial era, most people still have industrial-era values. They are conformist and risk averse. The less educated are alienated from the creative types by resentment, economic anxiety, and attachment to tradition. Spin dictators can exploit these sentiments, rallying the remaining workers against the “counterculture” while branding the intellectuals as disloyal, sacrilegious, or sexually deviant. Such smears inoculate the leader’s base against opposition revelations. As long as the informed are not too strong, manipulation works well. Dictators can resist political demands without destroying the creative economy or revealing their own brutality to the public.

a. Seek to worship and preach in the vernacular. It is impossible to overstate how insular and subcultural our preaching can become. We often make statements that are persuasive and compelling to us, but they are based on all sorts of premises that a secular person does not hold. Preachers often use references, terms, and phrases that mean nothing outside of our Christian tribe. So we must intentionally seek to avoid unnecessary theological or evangelical jargon, carefully explaining the basic theological concepts behind confession of sin, praise, thanksgiving, and so on. In your preaching, always be willing to address the questions that the nonbelieving heart will ask. Speak respectfully and sympathetically to people who have difficulty with Christianity. As you prepare the sermon, imagine a particularly skeptical non-Christian sitting in the chair listening to you. Be sure to add the asides, the qualifiers, and the extra explanations that are necessary to communicate in a way that is comprehensible to them. Listen to everything that is said in the worship service with the ears of someone who has doubts or struggles with belief.

Brian Chesky sends to all Airbnb employees is a powerful one. “You have to continue to repeat things” Brian told our class at Stanford. “Culture is about repeating, over and over again, the things that really matter for your company.” Airbnb reinforces these verbal messages with visual impact as well. Brian hired an artist from Pixar to create a storyboard of the entire experience of an Airbnb guest, from start to finish, emphasizing the customer-centered design thinking that is a hallmark of its culture. Even Airbnb conference rooms tell a story; each one is a replica of a room that’s available for rent on the service. Every time Airbnb team members hold a meeting in one of those rooms, they are reminded of how guests feel when they stay there. At Amazon, Jeff Bezos famously bans PowerPoint decks and insists on written memos, which are read in silence at the beginning of each meeting. This memo policy is one of the ways that Amazon encourages a culture of truth telling. Memos have to be specific and comprehensive, and those who read the memos have to respond in kind rather than simply sit through some broad bullet points on a PowerPoint deck and nod vague agreement. Bezos believes that memos encourage smarter questions and deeper thinking. Plus, because they’re self-contained (rather than requiring a person to present a deck), they are more easily distributed and consumed by a wider population within Amazon. The late Steve Jobs used architecture as a core part of his deliberate communications strategy at Pixar. He designed Pixar headquarters so that the front doors, main stairs, main theater, and screening rooms all led to the atrium, which contained the café and mailboxes, ensuring that employees from all departments and specialties would see people from other groups on a regular basis, thus reinforcing Pixar’s collaborative, inclusive culture.

The “love” of formerly abused children for their parents is not love. It is an attachment fraught with expectations, illusions, and denials, and it exacts a high price from all those involved in it. The price of this attachment is paid primarily by the next generation of children, who grow up in a spirit of mendacity because their parents automatically inflict on them the things they believe “did them good.” Young parents themselves also frequently pay for their denial with serious damage to their health because their “gratitude” stands in contradiction to the knowledge stored in their bodies. The frequent failure of therapy can be explained by the fact that most therapists are themselves caught up in the snare of traditional morality and attempt to drag their clients into the same kind of captivity because it is all they know. As soon as clients start to feel and become capable of roundly condemning the deeds, say, of an incestuous father, therapists will probably be assailed by fear of punishment at the hands of their own parents if they should dare to look their own truth in the face and express it for what it is. How else can we explain the fact that forgiveness is declared to be an instrument of healing? Therapists frequently propose this to reassure themselves, just as the parents did. But because it sounds very similar to the messages communicated to them in childhood by their parents, albeit expressed in a more friendly way, some patients may need some time to see through the pedagogic angle of it. And even once they finally have recognized it, they can hardly leave their therapist, especially if a new toxic attachment has already formed, if for them, the therapist has become like a mother who has helped them to a new birth (because in this new relationship they have started to feel). So they may continue to expect salvation from the therapist instead of listening to their body and accepting the aid its signals represent. Once clients, accompanied by an enlightened witness, have lived through and understood their fear of their parents (or parental figures), they can gradually start to break off destructive attachments. The positive reaction of the body will not be long in coming: its communications will become more and more comprehensible; it will cease to express itself in mysterious symptoms. Then clients will realize that their therapists have deceived them (frequently involuntarily) because forgiveness actually prevents the formation of scar tissue over the old wounds, not to speak of complete recovery. And it can never dispel the compulsion to repeat the same pattern over and over again. This is something we can all find out from our own experience.

Communication is at the root of all business strengths—and weaknesses. When things go wrong and employees become upset, whether at a restaurant, a law firm, a hardware store, a university, or a major corporation, nine times out of ten the justifiable complaint is, “We need to communicate more effectively.” I admit that for many years, I didn’t really know what this meant. I had no problem standing up in front of a group to give a talk. I thought I was a pretty good communicator, but then it dawned on me: communicating has as much to do with context as it does content. That’s called setting the table. Understanding who needs to know what, when people need to know it, and why, and then presenting that information in an entirely comprehensible way is a sine qua non of great leadership. Clear, timely communication is the key to applying constant, gentle pressure. To illustrate the point, I teach our managers about the “lily pad” theory. Imagine a pond filled with lily pads and a frog perched serenely atop each one. For the fun of it, a little boy tosses a small pebble into the water, which breaks the surface of the pond but causes just a tiny ripple. The frogs barely notice, and don’t budge. Enjoying himself, the boy next tosses a larger stone into the center of the pond, sending stronger ripples that cause all of the lily pads to rock and tilt. Some frogs jump off their lily pads, while others cling to avoid falling off. But the ripples affect them all. Not content, the boy then hurls a huge rock, which creates a wave that knocks each and every frog into the water. Some frogs are frightened. All are angry (assuming that frogs get angry). If only the frogs had had some warning about the impending rock toss, each one could have timed its jump so that the wave would have had no serious impact. Grasping the lily pad theory and training yourself and your managers to implement it prevents many, if not all, communication problems.

You’ve just found a lyric pulse. It’s a monumental discovery. A living, breathing, noted, literature specie able to work beyond the five natural senses of physical beings. A grammar entity with a transcendent dialect communicated in a fluent flow of sentences, phrases, verses, choruses and all manner of articulations accustomed to a alphabet able to breach its own circumference. The verbal imagery sets up, and looks at you, curious of to how far you can see into its eyes. How far can you go beyond the music? It stares, peering into the psychological galaxies (most commonly known as thoughts) wondering how tuned in to your consciousness you really are, and what borders might there be to prevent you from deciphering its scribing to the fullest detail? To what extent can you push the comprehension accelerator to get from point A to point Z to its point made? An analyzation is underway. My name is Wade The Wordsmith, and I welcome you to Verbal Imagery: Transcendental Industry .

But Unspinning the Spin is a more comprehensive and multidisciplinary guide to words and phrases—their meanings, sources, backgrounds, suggested uses, and alternatives—than has been published so far. It’s a guide for journalists and editors in this and other countries, for bloggers creating their own media and for government officials creating policy, for students and teachers at all levels, for activists, workers in communication fields, and for any reader who loves the English language.

since military operations are usually accompanied by an increase in communications, traffic analysis can infer the imminence of such operations by watching the volume of traffic. When combined with direction-finding, it can often approximate the where and when of a planned movement.

He served as a cryptanalyst with the American Expeditionary Forces in World War I, and returned to River-bank to write an 87-page tract that revolutionized cryptanalysis by introducing statistical methods for the first time.

The solution had taken a terrific toll. The restless turning of the mind tormented by a puzzle, the preoccupation at meals, the insomnia, the sudden wakening at midnight, the pressure to succeed because failure could have national consequences, the despair of the long weeks when the problem seemed insoluble, the repeated dashings of uplifted hopes, the mental shocks, the tension and the frustration and the urgency and the secrecy all converged and hammered furiously upon his skull. He collapsed in December.

one of the essential elements of cryptography: a deliberate transformation of the writing.

For written messages, the Chinese would often write on exceedingly thin silk or paper, which they rolled into a ball and covered with wax. The messenger hid the wax ball, or “la wan,” somewhere about his person, or in his rectum, or he sometimes swallowed it.

The world owes its first instructional text on communications security to the Greeks. It appeared as an entire chapter in one of the earliest works on military science, On the Defense of Fortified Places, by Aeneas the Tactician.

Suetonius, the gossip columnist of ancient Rome, says that Caesar wrote to Cicero and other friends in a cipher in which the plaintext letters were replaced by letters standing three places further down the alphabet, D for a, E for b, etc.

soon as a culture has reached a certain level, probably measured largely by its literacy, cryptography appears spontaneously—as

Tradition attributes to St. Boniface, the Anglo-Saxon missionary who founded monasteries in Germany in the eighth century, the importation to the continent of cryptographic puzzles based on a dots-for-vowels system.

The only writer of the Middle Ages to describe cryptography instead of just using it was Roger Bacon, the English monk of startlingly modern speculations. In his Epistle on the Secret Works of Art and the Nullity of Magic, written about the middle of the 1200s,

The association of magic and cryptology was reinforced by other factors. Mysterious symbols were used in such esoteric fields as astrology and alchemy—where each planet and chemical had a special sign, like the circle and arrow for Mars—just as they were in cryptology. Like words in cipher, spells and incantations, such as “abracadabra,” looked like nonsense but in reality were potent with hidden meanings.

This list encompassed, for the first time in cryptography, both transposition and substitution systems, and, moreover, gave, in system 5, the first cipher ever to provide more than one substitute for a plaintext letter. Remarkable and important as this is, however, it is overshadowed by what follows—the first exposition on cryptanalysis in history.

The more a cipher deviates from the simple form in which one ciphertext letter invariably replaces the same plaintext letter, the harder it is to break.

Cryptology was born among the Arabs. They were the first to discover and write down the methods of cryptanalysis. The people that exploded out of Arabia in the 600s and flamed over vast areas of the known world swiftly engendered one of the highest civilizations that history had yet seen. Science flowered. Arab medicine and mathematics became the best in the world—from the latter, in fact, comes the word “cipher.

General Joseph O. Mauborgne, who became Chief Signal Officer in October, 1937. Mauborgne had long been interested in cryptology. In 1914, as a young first lieutenant, he achieved the first recorded solution of a cipher known as the Playfair, then used by the British as their field cipher. He described his technique in a 19-page pamphlet that was the first publication on cryptology issued by the United States government. In World War I, he put together several cryptographic elements to create the only theoretically unbreakable cipher, and promoted the first automatic cipher machine, with which the unbreakable cipher was associated. He was among the first to send and receive radio messages in airplanes.

He was also talented in other directions: he played the violin well and was an accomplished artist, exhibiting at, among others, the Chicago Art Institute.

Plaintext a might be represented in a long message by all 26 letters. Conversely, any given ciphertext letter might stand for any one of 26 plaintext letters.

Vātsyāyana’s famous textbook of erotics, the Kāma-sūtra, lists secret writing as one of the 64 arts, or yogas, that women should know and practice.

between 321 and 300 B.C., recommended that ambassadors use cryptanalysis to obtain intelligence: “If there is no possibility of carrying on any such conversation (conversation with the people regarding their loyalty), he [the envoy] may try to gather such information by observing the talk of beggars, intoxicated and insane persons, or of persons babbling in sleep, or by observing the signs made in places of pilgrimage and temples, or by deciphering paintings or secret writings.

Another steganographic system was still in use in the 20th century: Aeneas suggested pricking holes in a book or other document above or below the letters of the secret message. German spies used this very system in World War I, and used it with a slight modification in World War II—dotting the letters of newspapers with invisible ink.

Ibn ad-Duraihim, according to Qalqashandi, gave seven systems of cipher:

Also of great importance in the discovery of linguistic phenomena that led to cryptanalysis was the development of lexicography.

His method resembles George Bernard Shaw’s way of using the /f/ sound of GH in “tough,” the /i/ sound of o in “women,” and the /sh/ sound of TI in “nation” to write fish as GHOTI. The scribe also

Gorgo, who may be considered the first woman cryptanalyst,

But of any science of cryptanalysis, there was nothing. Only cryptography existed. And therefore cryptology, which involves both cryptography and cryptanalysis, had not yet come into being so far

The Arabic knowledge of cryptography was fully set forth in the section on cryptology in the Subh al-a ‘sha, an enormous, 14-volume encyclopedia

The technique was at least moderately well known, for Ibn Khaldūn wrote in The Muqaddimah: “Occasionally, skillful secretaries, though not the first to invent a code [and with no previous knowledge of it], nonetheless find rules [for solving it] through combinations which they evolve for the purpose with the help of their intelligence, and which they call ‘solving the puzzle [cryptanalysis].

Analyzing the frequency and contacts of letters is the most universal, most basic of cryptanalytic procedures.

All this stained cryptology so deeply with the dark hues of esoterism that some of them still persist, noticeably coloring the public image of cryptology. People still think cryptanalysis mysterious. Book dealers still list cryptology under “occult.” And in 1940 the United States conferred upon its Japanese diplomatic cryptanalyses the codename MAGIC.

If two direction-finders take bearings like that on a signal and a control center draws the lines of direction on a map, the point at which they cross marks the position of the transmitter.

This kind of work, particularly in the early stages of a difficult cryptanalysis, is perhaps the most excruciating, exasperating, agonizing mental process known to man.

Friedman was (and is) the world’s greatest cryptologist.

For almost a thousand years, from before 500 to 1400, the cryptology of Western civilization stagnated.

Hildegard von Bingen, an 11th-century nun who saw apocalyptic visions and was later canonized, had a cipher alphabet which she claimed came to her in a flash of inspiration.

the most famous of all those who had an acquaintance with cryptology in the Middle Ages was an English customs official, amateur astronomer, and literary genius named Geoffrey Chaucer.

The task of the cryptanalysts consisted primarily of reconstructing the wiring and switches of the coding wheels—a task made more burdensome by the daily change of plugboard connections.

the conviction in the minds of many people that cryptology is a black art, a form of occultism whose practitioner must, in William F. Friedman’s apt phrase, “perforce commune daily with dark spirits to accomplish his feats of mental jiu-jitsu.

From the early days of its existence, cryptology had served to obscure critical portions of writings dealing with the potent subject of magic—divinations, spells, curses, whatever conferred supernatural powers on its sorcerers. The first faint traces of this appeared in Egyptian cryptography. Plutarch reported that “sundry very ancient oracles were kept in secret writings by the priests” at Delphi. And before the fall of the Roman empire, secret writing was serving as a powerful ally of the necromancers in guarding their art from the profane. One of the most famous magic manuscripts, the so-called Leiden papyrus, discovered at Thebes and written in the third century A.D. in both Greek and a very late form of demotic, a highly simplified version of hieroglyphics, employs cipher to conceal the crucial portions of important recipes.

Cryptology served magical purposes frequently throughout the Middle Ages, and even in the Renaissance was still disguising important parts of alchemical formulas.

cryptology is black magic in itself springs ultimately from a superficial resemblance between cryptology and divination. Extracting an intelligible message from ciphertext seemed to be exactly the same thing as obtaining knowledge by examining the flight of birds, the location of stars and planets, the length and intersections of lines in the hand, the entrails of sheep, the position of dregs in a teacup. In all of these, the wizardlike operator draws sense from grotesque, unfamiliar, and apparently meaningless signs. He makes known the unknown.

Its coding wheels, stepping a space—or two, or three, or four—after every letter or so, did not return to their original positions to re-create the same series of paths, and hence the same sequence of substitutes, until hundreds of thousands of letters had been enciphered.

they employed a device called the “skytale,” the earliest apparatus used in crypto-logy

Polybius, devised a system of signaling that has been adopted very widely as a cryptographic method. He arranged the letters in a square and numbered the rows and columns. To use the English alphabet, and merging i and j in a single cell to fit the alphabet into a 5 × 5 square: Each letter may now be represented by two numbers—that of its row and that of its column. Thus e = 15, v = 51. Polybius suggested that these numbers be transmitted by means of torches—one torch in the right hand and five in the left standing for e, for example. This method could signal messages over long distances. But modern cryptographers have found several characteristics of the Polybius square, or “checkerboard,” as it is now commonly called, exceedingly valuable—namely, the conversion of letters to numbers, the reduction in the number of different characters, and the division of a unit into two separately manipulable parts. Polybius’ checkerboard has therefore become very widely used as the basis of a number of systems of encipherment.

Extremist sects in Islam cultivated cryptography to conceal their writings from the orthodox.

...we spend most of our time... misinterpreting others, reading them in the wrong key, trying to take a leap toward them and then falling into the abyss. There is no real way to know what goes on inside, though the illusion might be never so attractive: all the time vast spaces open between us and others, and the mirage of comprehension or empathy is just that, a mirage. We are all enclosed in our own incommunicable experience, and death is the least communicable experience of all, and after death, the most incommunicable experience is the desire to die.

True, if you preach nonexpository sermons, it may seem easier to preach dramatically because you don’t have to bother with the text. You can take your own stories and fashion them and handle the text any way you want that has dramatic flare. The problem with that is if we take seriously our calling as preachers, we haven’t been called to entertain people, we haven’t been called to tickle their ears or to get them to say, “Wasn’t that a magnificent sermon! Wasn’t that dramatic!” We are called to proclaim the Word of God.

Your goal is to wash the minds of your people in the Word so that Christ is formed in them. That’s biblical preaching.

In evaluating whether evidence about collective action of multiple individuals constituted a crime, we applied the framework of conspiracy law, not the concept of "collusion." In so doing, the Office recognized that the word "collud[e]" was used in communications with the Acting Attorney General confirming certain aspects of the investigation's scope and that the term has frequently been invoked in public reporting about the investigation. But collusion is not a specific offense or theory of liability found in the United States Code, nor is it a term of art in federal criminal law. For those reasons, the Office's focus in analyzing questions of joint criminal liability was on conspiracy as defined in federal law.

Every preacher needs to keep in mind three great axioms: 1. Don’t ever dare to stand in front of a group of people with a Bible in your hand and not expect change. We must have a holy confidence—confidence in God and his Word, confidence that God is going to change lives whenever we speak from his book. 2. Remember that the goal of all ministry is transformation. It’s not about being liked. It’s not about being accepted. God’s ultimate goal is to change lives. 3. At the end of the day, the effectiveness of our preaching will burst forth from the holiness of our personal lives.

Your focus on only motivation, instead of expanding your reach and knowledge through education, communication and comprehension, is the reason for stagnation in your forward motion.

In Christ's Resurrection something began by which man's life ever since, and today and for all the future, received that incomprehensible exaltation that the language of theology calls Grace and New Life. And therefore in the Christian celebration of Easter quite particularly an affirmation of the whole of existence is experienced and celebrated. No more rightful, more comprehensive and fundamental affirmation can be conceived. The gift of having been created, the promise of perfect bliss, the communication of divine vitality through Incarnation and Resurrection—all these are things, we might say, which determine human life every hour of every day, if the Christians are right.

You don't realize how language actually interferes with communication until you don't have it, how it gets in the way like an overdominant sense. you have to pay much more attention to everything else when you can't understand the words once comprehension comes, so much else falls away. you then rely on their words, and words aren't always the most reliable thing (Pg.79)

Managing when you are located far from your boss presents a different set of challenges. The risk is greater of falling out of step without realizing it. This puts the onus on you to exert even more discipline over communication, scheduling calls and meetings to be sure you stay aligned. It also is even more critical to establish clear and comprehensive metrics so that your boss gets a reasonable picture of what is going on and you can more effectively manage by exception. If it is humanly possible, you should plan to have one or more in-person meetings with your boss early on. It is essential to make face-to-face connections early on to begin to establish a basis of confidence and trust (the same is true if you’re leading a virtual team). So if this means you need to fight for the resources and fly halfway around the world, you should do it.

First, instantaneous communication threatens visibility and comprehension because it creates an information overload whose pace is impossible to keep up with.

At KGBtexas Communications, we specialize in helping enhance your businesses in the San Antonio market. Our comprehensive advertising services are designed to elevate your brand and drive results. Visit our website to know more about how we can transform your business in the market.

At KGBtexas Communications, we specialize to enhance your businesses in the San Antonio market. Our comprehensive advertising services are designed to elevate your brand and drive results. Visit our website to know more about how we can transform your business in the market.

She had always thought that if only people could communicate mind-to-mind, eliminating the ambiguities of language, then understanding would be perfect and there’d be no more needless conflicts. Instead she had discovered that rather than magnifying differences between people, language might just as easily soften them, minimize them, smooth things over so that people could get along even though they really didn’t understand each other. The illusion of comprehension allowed people to think they were more alike than they really were. Maybe language was better.

Understanding consumer preferences, market trends, and business opportunities all depend on market research. However, a nuanced approach is required when conducting market research survey in Myanmar. Participation in surveys and the quality of the data can be significantly influenced by cultural norms, beliefs, and practices. The challenges and opportunities of conducting surveys in this one-of-a-kind cultural landscape are brought to light in this article, which examines the intricate connection between culture and market research in Myanmar. Researchers can gain valuable insights for informed decision-making and successful market strategies by comprehending and adapting to Myanmar's cultural nuances. Introduction to market research survey in Myanmar is a country with a lot of culture and tradition that makes it a special place to conduct market research. Understanding the cultural nuances that influence survey participation is essential for businesses trying to comprehend consumer preferences and behaviors in this diverse market. An Overview of Myanmar's Market Research Landscape Market research is rapidly evolving in Myanmar in tandem with the country's economic expansion. In order to gain useful insights from surveys, it is necessary to have a comprehensive comprehension of the cultural dynamics of a population with a wide range of languages and ethnic groups. Understanding How Culture Affects Survey Participation Culture has a big impact on how people respond to market research surveys. Survey response rates can be influenced by interpersonal dynamics, social norms, and traditional beliefs in Myanmar. Cultural Factors That Affect Survey Response Rates People's responses to surveys can be influenced by factors like respect for authority, communal decision-making, and communication styles. The key to maximizing survey participation is recognizing and adapting to these cultural differences. The willingness of respondents to participate in surveys can be influenced by traditional beliefs and practices like face-saving behaviors, hierarchical structures, and superstitions. Researchers can create survey environments that are conducive to honest and valuable feedback by recognizing and respecting these traditional beliefs. Tailoring Survey Designs to Match Cultural Preferences in Myanmar To guarantee the success of market research surveys in Myanmar, survey designs must be adapted to match cultural norms and preferences. In addition to increasing respondent engagement, this strategy encourages inclusivity and a respect for local customs. Adjusting Poll Arrangement for Social Awareness From the language utilized in study inquiries to the visual plan of overview materials, social responsiveness ought to be a core value in forming review surveys. Researchers can increase respondent trust and openness by avoiding potential taboos and including references that are culturally relevant. Respecting local customs, such as greeting rituals, gift-giving practices, and preferred modes of communication, can increase respondents' willingness to participate in surveys by incorporating them into the design of the survey. Researchers can create a more engaging and culturally appropriate research experience by incorporating these elements into survey design. Overcoming Language Barriers in Market Research Surveys Myanmar's language diversity makes conducting market research surveys a significant challenge. Language barriers must be overcome and multilingual survey administration must be promoted in order to ensure effective communication and data collection. Challenges of Myanmar's Language Diversity With over 100 languages spoken there, language barriers can make it hard to take surveys and understand them. Utilizing survey materials that are suitable for a particular language and, if necessary, the services of an interpreter, researchers must overcome these obstacles. The use of bilingual survey

Discussions about early life experiences and adoption circumstances are setting the stage for later comprehension. Toddlers will not really understand such concepts as adoption decision, termination, birth parents, or forever parents. At this age, adoption discussions serve a variety of purposes. They create a climate of respect for all parties associated with adoption, build open communication, establish the habit of using appropriate, positive adoption related terminology, and arm a child with answers to personal questions others may ask her. Toddlers assume the attitude that adoption is perfectly normal and wonderful when parents model that attitude themselves. A child’s positive attitude toward his own adoption builds a foundation that will serve him well when he is confronted with insensitive questions and comments about adoption.

To discern good and evil, we must, as the Scripture says, be trained in the word of God. In order to wage spiritual warfare against the deception of Satan, we must know the truth, and know it with accuracy, precision, comprehensiveness, and be able to communicate and defend it. The study of logic helps us clarify and organize our thoughts. It helps us to understand the arguments others present to us, whether they are good or evil, right or wrong.

The importance of interaction The role of interaction between a language-learning child and an interlocutor who responds to the child is illuminated by cases where such interaction is missing. Jacqueline Sachs and her colleagues (1981) studied the language development of a child they called Jim. He was a hearing child of deaf parents, and his only contact with oral language was through television, which he watched frequently. The family was unusual in that the parents did not use sign language with Jim. Thus, although in other respects he was well cared for, Jim did not begin his linguistic development in a normal environment in which a parent communicated with him in either oral or sign language. A language assessment at three years and nine months indicated that he was well below age level in all aspects of language. Although he attempted to express ideas appropriate to his age, he used unusual, ungrammatical word order. When Jim began conversational sessions with an adult, his expressive abilities began to improve. By the age of four years and two months most of the unusual speech patterns had disappeared, replaced by language more typical of his age. Jim’s younger brother Glenn did not display the same type of language delay. Glenn’s linguistic environment was different from Jim’s: he had his older brother—not only as a model, but, more importantly as a conversational partner whose interaction allowed Glenn to develop language in a more typical way. Jim showed very rapid acquisition of English once he began to interact with an adult on a one-to-one basis. The fact that he had failed to acquire language normally prior to this experience suggests that impersonal sources of language such as television or radio alone are not sufficient. One-to-one interaction gives children access to language that is adjusted to their level of comprehension. When a child does not understand, the adult may repeat or paraphrase. The response of the adult may also allow children to find out when their own utterances are understood. Television, for obvious reasons, does not provide such interaction. Even in children’s programmes, where simpler language is used and topics are relevant to younger viewers, no immediate adjustment is made for the needs of an individual child. Once children have acquired some language, however, television can be a source of language and cultural information.

findings suggested that the type of instruction students had experienced—isolated pattern practice drills—resulted in a developmental sequence that appeared to be different from that of learners in more natural learning environments. For a time after their instruction had focused on it, learners reliably produced a particular grammatical morpheme in its obligatory contexts. For example, after weeks of drilling on present progressive, students usually supplied both the auxiliary be and the -ing ending (for example, ‘He’s playing ball’). However, they also produced one or more of the morphemes in places where they did not belong (‘He’s want a cookie’). The same forms were produced with considerably less accuracy in obligatory contexts when they were no longer being practised in class and when the third person singular simple present -s was being drilled instead. At this point, many students appeared to revert to what looked like a developmentally earlier stage, using no tense marking at all (for example, ‘He play ball’). These findings provided evidence that an almost exclusive focus on accuracy and practice of particular grammatical forms does not mean that learners will be able to use the forms correctly outside the classroom drill setting, nor that they will continue to use them correctly once other forms are introduced. Not surprisingly, this instruction, that depended on repetition and drill of decontextualized sentences, did not seem to favour the development of comprehension, fluency, or communicative abilities either.

Prayer COME TO ME WITH A THANKFUL HEART, SO THAT YOU CAN ENJOY MY PRESENCE. This is the day that I have made. I want you to rejoice today, refusing to worry about tomorrow. Search for all that I have prepared for you, anticipating abundant blessings and accepting difficulties as they come. I can weave miracles into the most mundane day if you keep your focus on Me. Come to Me with all your needs, knowing that My glorious riches are a more-than-adequate supply. Stay in continual communication with Me, so that you can live above your circumstances even while you are in the midst of them. Present your requests to Me with thanksgiving, and My Peace, which surpasses all comprehension, will guard your heart and mind. See also Psalm 118:24; Philippians 4:19, 6, 7 (From Jesus Calling by Sarah Young)

This emphasis on grammar is surprising in current pedagogy that focuses on comprehensible input and communicative activities because people can generally communicate their meaning with less than perfect grammar whereas incorrect use of vocabulary can substantially impede communication.