Error Sans Quotes

He divided the inhabitants of this world into two groups, into those who had loved and those who had not. It was a horrible aristocracy, apparently, for those who had no capacity for love (or rather for suffering in love) could not be said to be alive and certainly would not live again after their death. They were a kind of straw population, filling the world with their meaningless laughter and tears and chatter and disappearing still lovable and vain into thin air. For this distinction he cultivated his own definition of love that was like no other and that had gathered all its bitterness and pride from his odd life. He regarded love as a sort of cruel malady through which the elect are required to pass in their late youth and from which they emerge, pale and wrung, but ready for the business of living. There was (he believed) a great repertory of errors mercifully impossible to human beings who had recovered from this illness. Unfortunately there remained to them a host of failings, but at least (from among many illustrations) they never mistook a protracted amiability for the whole conduct of life, they never again regarded any human being, from a prince to a servant, as a mechanical object.

Tú me dirigías entonces con secretos movimientos de tu providencia y, poco a poco, ibas poniendo ante mis ojos mis funestos errores, para que los viera y los aborreciera.

The race question is subsidiary to the class question in politics, and to think of imperialism in terms of race is disastrous. But to neglect the racial factor as merely incidental as an error only less grave than to make it fundamental. There were Jacobin workmen in Paris who would have fought for the blacks against Bonaparte's troops. But the international movement was not then what is it to-day, and there were none in San Domingo. The black labourers saw only the old slave-owning whites.

En lo que pecaba yo entonces era en buscar en mí mismo y en las demás criaturas, no en él, los deleites, grandezas y verdades, por lo que caía luego en dolores, confusiones y errores.

El afecto, ya lo dije, no se da importancia. La caridad —decía san Pablo— no es engreída. El afecto puede amar lo que no es atractivo: Dios y sus santos aman lo que no es amable. El afecto «no espera demasiado», hace la vista gorda ante los errores ajenos, se rehace fácilmente después de una pelea, como la caridad sufre pacientemente, y es bondadoso y perdona. El afecto nos descubre el bien que podríamos no haber visto o que, sin él, podríamos no haber apreciado. Lo mismo hace la santa humildad. Pero si nos detuviéramos sólo en estas semejanzas, podríamos llegar a creer que este afecto no es simplemente uno de los amores naturales sino el Amor en sí mismo, obrando en nuestros corazones humanos y cumpliendo su ley. ¿Tendrían razón entonces los novelistas ingleses de la época victoriana, al decir que es suficiente este tipo de amor? ¿Son «los afectos caseros», cuando están en su mejor momento y en su desarrollo más pleno, lo mismo que la vida cristiana? La respuesta a estas preguntas, lo sé con seguridad, es decididamente No. No digo solamente que esos novelistas escribieron a veces como si nunca hubieran conocido ese texto evangélico sobre el «odiar» a la esposa y a la madre y aun la propia vida —aunque, por supuesto, sea así—, sino que la enemistad entre los amores naturales y el amor de Dios es algo que un cristiano procura no olvidar. Dios es el gran Rival, que en cualquier momento me puede robar —al menos a mí me parece un robo— el corazón de mi esposa, de mi marido o de mi hija.

«Conocimiento de sí —dice san Juan de la Cruz— es el primer paso que tiene que dar el alma para llegar al conocimiento de Dios» (Cántico espiritual, 4, 1). Hay que conocerse y, además, hay que conocerse como lo que somos: como hombres que cometemos errores. Nada aparta más de Dios que el no ser capaz de reconocer ante Él nuestras limitaciones.

It has been said that news is the first draft of history. I would add that it is a rough draft and often rife with errors.

Había una vez, en un pueblo, dos hombres que se llamaban Joaquín González. Uno era sacerdote de la parroquia y el otro era taxista. Quiere el destino que los dos mueran el mismo día. Entonces llegan al cielo, donde los espera san Pedro. -¿Tu nombre? —pregunta san Pedro al primero. -Joaquín González. -¿El sacerdote? -No, no, el taxista. San Pedro consulta su planilla y dice: -Bien, te has ganado el paraíso. Te corresponden estas túnicas labradas con hilos de oro y esta vara de platino con incrustaciones de rubíes. Puedes ingresar... -Gracias. Gracias... —dice el taxista. Pasan dos o tres personas más, hasta que le toca el turno al otro. -¿Tu nombre? Joaquín González. -El sacerdote... -Sí. -Muy bien, hijo mío. Te has ganado el paraíso. Te corresponde esta bata de lino y esta vara de roble con incrustaciones de granito. El sacerdote dice: -Perdón, no es por desmerecer, pero... debe haber un error. ¡Yo soy Joaquín González, el sacerdote! -Sí, hijo mío, te has ganado el paraíso, te corresponde la bata de lino... -¡No, no puede ser! Yo conozco al otro señor, era un taxista, vivía en mi pueblo, ¡era un desastre como taxista! Se subía a las veredas, chocaba todos los días, una vez se estrelló contra una casa, manejaba muy mal, tiraba los postes de alumbrado, se llevaba todo por delante...Y yo me pasé setenta y cinco años de mi vida predicando todos los domingos en la parroquia, ¿cómo puede ser que a él le den la túnica con hilos de oro y la vara de platino y a mí esto? ¡Debe haber un error! -No, no es ningún error —dice san Pedro. Lo que pasa es que aquí, en el cielo, nosotros nos hemos acostumbrado a hacer evaluaciones como las que hacen ustedes en la vida terrenal. -¿Cómo? No entiendo... -Claro... ahora nos manejamos por resultados... Mira, te lo voy a explicar en tu caso y lo entenderás enseguida. Durante los últimos veinticinco años, cada vez que tú predicabas, la gente dormía; pero cada vez que él manejaba, la gente rezaba. ¡Resultados! ¿Entiendes ahora?

Thus, even after 1888 and Ellen White’s strong counsel regarding the once-for-all, all-sufficiency of Christ’s death for our sins, one finds from time to time attempts to add to the simple gospel. These efforts sometimes run along the lines of Uriah Smith’s argument quoted above—that Christ’s death justified us, but after that our works are necessary to live the sanctified life. Another position, one that goes back as far as the late M. L. Andreassen, emphasizes the righteousness that must be had by those redeemed from the earth when Jesus returns. This “last generation” theology focuses on perfection of character rather than righteousness by faith. In doing so it falls into the error that Paul addressed in his letter to the Galatians, namely, adding something to the gospel, which declares that Christ has done it all for us.

Apple may not do customer research to decide what products to make, but it absolutely pays attention to how customers use its products. So the marketing team working on the iMovie HD release scheduled for Macworld, on January 11, 2005, decided to shoot a wedding. The ceremony it filmed was gorgeous: a sophisticated, candlelit affair at the Officers’ Club of San Francisco’s Presidio. The bride was an Apple employee, and the wedding was real. There was one problem with the footage, however. Steve Jobs didn’t like it. He watched it the week before Christmas, recalled Alessandra Ghini, the marketing executive managing the launch of iLife. Jobs declared that the San Francisco wedding didn’t capture the right atmosphere to demonstrate what amateurs could do with iMovie. “He told us he wanted a wedding on the beach, in Hawaii, or some tropical location,” said Ghini. “We had a few weeks to find a wedding on a beach and to get it shot, edited, and approved by Steve. The tight time frame allowed for no margin for error.” With time short and money effectively no object, the team went into action. It contacted Los Angeles talent agencies as well as hotels in Hawaii to learn if they knew of any weddings planned—preferably featuring an attractive bride and groom—over the New Year’s holiday. They hit pay dirt in Hollywood: A gorgeous agency client and her attractive fiancé were in fact planning to wed on Maui during the holiday. Apple offered to pay for the bride’s flowers, to film the wedding, and to provide the couple with a video. In return, Apple wanted rights for up to a minute’s worth of footage of its choosing.

Campo San Giacomo dell'Orio, where restaurants and cafés were filled with people eating outside.

In 2011, a man in San Francisco attempted to rob the local Bank of America. The man wrote out a deposit slip, which read "this iz a stikkup put all your muny in this bag." While waiting in the particularly long line for the teller, the robber became concerned that someone could have seen him write the note and would alert the authorities, before he reached the teller. He quickly left the bank, and crossed the street to enter the Wells Fargo bank. He soon reached a teller, and handed over the deposit slip.   When the teller read the note, she immediately realized the robber was most likely not particularly intelligent, due to all of the grammatical errors. The teller then explained to the robber that she could not accept his stickup note, due to the fact that it was written on a Bank of America deposit slip.   The teller then told the robber to fill out a Wells Fargo deposit slip, or to return to Bank of America. The robber left in frustration, returning to the Bank of America. Needless to say, it didn't take long for the police to catch up with him after he returned to the long line at Bank of America.

I then thought, and am still of the same opinion, that error, and not truth of any kind, is dangerous; that ill conclusions can only flow from false propositions; and that, to know whether any proposition be true or false, it is a preposterous method to examine it by its apparent consequences.

In nothing does his genius stand out so much as in refusing to trust the liberties of the Blacks to the promises of French or British Imperialism. His error was his neglect of his own people. They did not understand what he was doing or where he was going. He took no trouble to explain. It was dangerous to explain but still more dangerous not to explain. His temperament, close and self contained, was one that kept his own counsel. Thus the masses thought he had taken Spanish San Domingo to stop the slave traffic, and not as a safeguard against the French. His silence confused them and did not deceive Bonaparte. Dessalines, his fearless lieutenant, had no such scruples.

Perdóname si no creo en el destino. Prefiero entender mis errores como propios que resignarme a pensar que ni de mis malas decisiones soy dueña. ¿Qué me pertenece entonces?

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Si le temps est un écoulement, l'actualité, elle, est un éboulement. À peine nous frôlent-ils, ces drames qui ne sont pas les nôtres, que nous passons à la suite, rodés à nous protéger. On évoque ce qui se passe pour dire ce à quoi nous assistons. Mais ce qui arrive n'est pas un typhon, ou une lettre qui nous serait adressée par erreur. Tout ce qui est en train d'avoir lieu, nous le voyons se mettre en place depuis des années. […] À ces adolescents très inquiets de leur avenir et déjà préoccupés de commettre une quelconque erreur de parcours dans leurs études, j'ai proposé que nous cherchions l'étymologie du mot « erreur». Il vient du latin error: l'action d'aller çà ou là, de faire un détour. Nous avons ensuite rédigé un éloge du détour louant l'importance de perdre son temps, de consentir à l'escale, et de parfois, littéralement, perdre le nord. Le détour est une décision de rupture, sans but précis, c'est un supplément de présent; le temps qu'on détourne à nos lignes droites se dédouble, il contient ce qui se dérobe à nous, le détour est un autre tracé possible, en pointillé, c'est une suspension, une question, aussi, celle du temps et de l'usage qu'on en fait. Le temps est écoulé. Nahel n'ira jamais çà ou là. Pour lui, nuls points de suspension, rien qu'un point final. La mort n'a fait aucun détour. Nahel s'est pris la mort en plein cœur, une mort statistique. Mourir, c'est emporter avec soi son périple, une facette du monde. Serons-nous capables de ne pas laisser ce prénom vaciller dans l'oubli ? J'ai conservé dans mon téléphone une photo prise au printemps, celle d'un mur tagué de quelques mots. Une courte phrase que je ne me résous pas à effacer : « Vous rêvez qu'on s'habitue ? »

COEFFICIENT The nonparametric alternative, Spearman’s rank correlation coefficient (r, or “rho”), looks at correlation among the ranks of the data rather than among the values. The ranks of data are determined as shown in Table 14.2 (adapted from Table 11.8): Table 14.2 Ranks of Two Variables In Greater Depth … Box 14.1 Crime and Poverty An analyst wants to examine empirically the relationship between crime and income in cities across the United States. The CD that accompanies the workbook Exercising Essential Statistics includes a Community Indicators dataset with assorted indicators of conditions in 98 cities such as Akron, Ohio; Phoenix, Arizona; New Orleans, Louisiana; and Seattle, Washington. The measures include median household income, total population (both from the 2000 U.S. Census), and total violent crimes (FBI, Uniform Crime Reporting, 2004). In the sample, household income ranges from $26,309 (Newark, New Jersey) to $71,765 (San Jose, California), and the median household income is $42,316. Per-capita violent crime ranges from 0.15 percent (Glendale, California) to 2.04 percent (Las Vegas, Nevada), and the median violent crime rate per capita is 0.78 percent. There are four types of violent crimes: murder and nonnegligent manslaughter, forcible rape, robbery, and aggravated assault. A measure of total violent crime per capita is calculated because larger cities are apt to have more crime. The analyst wants to examine whether income is associated with per-capita violent crime. The scatterplot of these two continuous variables shows that a negative relationship appears to be present: The Pearson’s correlation coefficient is –.532 (p < .01), and the Spearman’s correlation coefficient is –.552 (p < .01). The simple regression model shows R2 = .283. The regression model is as follows (t-test statistic in parentheses): The regression line is shown on the scatterplot. Interpreting these results, we see that the R-square value of .283 indicates a moderate relationship between these two variables. Clearly, some cities with modest median household incomes have a high crime rate. However, removing these cities does not greatly alter the findings. Also, an assumption of regression is that the error term is normally distributed, and further examination of the error shows that it is somewhat skewed. The techniques for examining the distribution of the error term are discussed in Chapter 15, but again, addressing this problem does not significantly alter the finding that the two variables are significantly related to each other, and that the relationship is of moderate strength. With this result in hand, further analysis shows, for example, by how much violent crime decreases for each increase in household income. For each increase of $10,000 in average household income, the violent crime rate drops 0.25 percent. For a city experiencing the median 0.78 percent crime rate, this would be a considerable improvement, indeed. Note also that the scatterplot shows considerable variation in the crime rate for cities at or below the median household income, in contrast to those well above it. Policy analysts may well wish to examine conditions that give rise to variation in crime rates among cities with lower incomes. Because Spearman’s rank correlation coefficient examines correlation among the ranks of variables, it can also be used with ordinal-level data.9 For the data in Table 14.2, Spearman’s rank correlation coefficient is .900 (p = .035).10 Spearman’s p-squared coefficient has a “percent variation explained” interpretation, similar

L'errore piu' grande? Ti vedono buona come il pane e pensano di poterti ridurre in briciole. "tratto da Intervista Radio Rai San Marino

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