Examination Encouragement Quotes

A pure heart does not demean the spirit of an individual, it, instead, compels the individual to examine his spirit.

This year, mend a quarrel. Seek out a forgotten friend. Dismiss suspicion and replace it with trust. Write a letter. Give a soft answer. Encourage youth. Manifest your loyalty in word and deed. Keep a promise. Forgo a grudge. Forgive an enemy. Apologize. Try to understand. Examine your demands on others. Think first of someone else. Be kind. Be gentle. Laugh a little more. Express your gratitude. Welcome a stranger. Gladden the heart of a child. Take pleasure in the beauty and wonder of the earth. Speak your love and then speak it again.

This Christmas mend a quarrel. Seek out a forgotten friend. Dismiss suspicion and replace it with trust. Write a letter. Give a soft answer. Encourage youth. Manifest your loyalty in word and deed. Keep a promise. Forgo a grudge. Forgive an enemy. Apologize. Try to understand. Examine your demands on others. Think first of someone else. Be kind. Be gentle. Laugh a little more. Express your gratitude. Welcome a stranger. Gladden the heart of a child. Take pleasure in the beauty and wonder of the earth. Speak your love, and then speak it again.

...If he failed the first time he took his driver's licence test, it was mainly because he started an argument with the examiner in an ill-timed effort to prove that nothing could be more humiliating to a rational creature than being required to encourage the development of a base conditional reflex by stopping at a red light when there was not an earthly soul around, heeled or wheeled. He was more circumspect the next time, and passed...

Value those who give you constructive criticism, because without them doing so, you will never reach the peak of what you are do.

Sometimes writers write about a world that does not yet exist. We do it for a hundred reasons. (Because it’s good to look forward, not back. Because we need to illuminate a path we hope or we fear humanity will take. Because the world of the future seems more enticing or more interesting than the world of today. Because we need to warn you. To encourage. To examine. To imagine.)

Encouraged by this to a further examination of his opinions, she proceeded to question him on the subject of books; her favourite authors were brought forward and dwelt upon with so rapturous a delight, that any young man of five-and-twenty must have been insensible indeed, not to become an immediate convert to the excellence of such works, however disregarded before. Their taste was strikingly alike. The same books, the same passages were idolized by each -- or, if any difference appeared, any objection arose, it lasted no longer than till the force of her arguments and the brightness of her eyes could be displayed. He acquiesced in all her decisions, caught all her enthusiasm, and long before his visit concluded, they conversed with the familiarity of a long-established acquaintance.

But is life really worth so much? Let us examine this; it's a different inquiry. We will offer no solace for so desolate a prison house; we will encourage no one to endure the overlordship of butchers. We shall rather show that in every kind of slavery, the road of freedom lies open. I will say to the man to whom it befell to have a king shoot arrows at his dear ones [Prexaspes], and to him whose master makes fathers banquet on their sons' guts [Harpagus]: 'What are you groaning for, fool?... Everywhere you look you find an end to your sufferings. You see that steep drop-off? It leads down to freedom. You see that ocean, that river, that well? Freedom lies at its bottom. You see that short, shriveled, bare tree? Freedom hangs from it.... You ask, what is the path to freedom? Any vein in your body.

The Buddha encouraged people to "know for yourselves that certain things are unwholesome and wrong. And when you do, then give them up. And when you know for yourselves that certain things are wholesome and good, then accept them and follow them." The message is always to examine and see for yourself. When you see for yourself what is true-and that's really the only way that you can genuinely know anything-then embrace it. Until then, just suspend judgment and criticism.

Attitudes are enduring tendencies in your mind that show themselves in your behavior as well as your speech. Yoga encourages you to examine all your basic attitudes toward life to discover which ones are dysfunctional so that you can replace them with more appropriate ones.

And in the late nineties, two women sued Hopkins, claiming that its researchers had knowingly exposed their children to lead, and hadn’t promptly informed them when blood tests revealed that their children had elevated lead levels—even when one developed lead poisoning. The research was part of a study examining lead abatement methods, and all families involved were black. The researchers had treated several homes to varying degrees, then encouraged landlords to rent those homes to families with children so they could then monitor the children’s lead levels.

I encourage you to examine your life, to pay attention to your thoughts and your words, and to see how much thanksgiving you express. Do you murmur and complain about things or are you thankful?

Keep his mind on the inner life. He thinks his conversion is something inside him, and his attention is therefore chiefly turned at present to the state of his own mind--or rather to that very expurgated version of them which is all you should allow him to see. Encourage this. Keep his mind off the most elementary duties of directing it to the most advanced and spiritual ones. Aggravate the most useful human characteristics, the horror and neglect of the obvious. You must bring him to a condition in which he can practise self-examination for an hour without discovering any of those facts about himself which are perfectly clear to anyone who has ever lived in the same house with him or worked in the same office. 2. It is, no doubt, impossible to prevent his praying for his mother, but we have means of rendering the prayers innocuous. Make sure that they are always very 'spiritual', that is is always concerned with the state of her soul and never with her rhuematism. Two advantages will follow. In the first place, his attention will be kept on what he regards are her sins, by which, with a little guidance from you, he can be induced to mean any of her actions which are inconvenient or irritating to himself. Thus you can keep rubbing the wounds of the day a little sorer even while he is on his knees; the operation is not at all difficult and you will find it very entertaining. In the second place, since his ideas about her soul will be very crude and often erroneous, he will, in some degree, be praying for an imaginary person, and it will be your task to make that imaginary person daily less and less like the real mother--the sharp-tongued old lady at the breakfast table. In time you may get the cleavage so wide that no thought or feeling from his prayers for the imagined mother will ever flow over into his treatment of the real one. I have had patients of my own so well in hand that they could be turned at a moment's notice from impassioned prayer for a wife's or son's soul to beating or insulting the real wife or son without any qualm. 3. When two humans have lived together for many years it usually happens that each has tones of voice and expressions of face whice are almost unedurably irritating to the other. Work on that. Bring fully into the consciousness of your patient that particular lift of his mother's eyebrows which he learned to dislike in the nursery, and let him think how much he dislikes it. Let him assume that she knows how annoying it is and does it to annoy--if you know your job he will not notice the immense improbablity of the assumption. And, of course, never let him suspect that he has tones and looks which similarly annoy her. As he cannot see or hear himself, this is easily managed.

Sometimes writers write about a world that does not yet exist. We do it for a hundred reasons. (Because it’s good to look forward, not back. Because we need to illuminate a path we hope or we fear humanity will take. Because the world of the future seems more enticing or more interesting than the world of today. Because we need to warn you. To encourage. To examine. To imagine.) The reasons for writing about the day after tomorrow, and all the tomorrows that follow it, are as many and as varied as the people writing.

Sometimes writers write about a world that does not yet exist. We do it for a hundred reasons. (Because it’s good to look forward, not back. Because we need to illuminate a path we hope or we fear humanity will take. Because the world of the future seems more enticing or more interesting than the world of today. Because we need to warn you. To encourage. To examine. To imagine.) The reasons for writing about the day after tomorrow, and all the tomorrows that follow it, are as many and as varied as the people writing.

The framing of women’s abuse narratives as quasi-legal testimony encourages the public, as interpreters, to take the stance of cross-examiners who categorize forgetting as memory failure and insist on completeness and consistency of memory detail through all repeated tellings. The condensed, summarized, or fragmentary nature of abuse memories will rarely withstand this aggressive testing. Few people’s memories can.

The lovers of learning know that when philosophy gets hold of their soul, it is imprisoned in and clinging to the body, and that it is forced to examine other things through it as through a cage and not by itself, and that it wallows in every kind of ignorance. Philosophy sees that the worst feature of this imprisonment is that it is due to desires, so that the prisoner himself is contributing to his own incarceration most of all. As I say, the lovers of learning know that philosophy gets hold of their soul when it is in that state, then gently encourages it and tries to free it by showing them that investigation through the eyes is full of deceit, as is that through the ears and the other senses.

When those who have been placed in my life to lead me and train me betray me and turn against me, as Saul turned against David, I will follow the example of David and refuse to let hope die in my heart. Holy Spirit, empower me to be a spiritual father or mother to those who need me to disciple, love, support, and encourage them. Father, raise up spiritual leaders in our land who can lead others with justice, mercy, integrity, and love. Allow me to be one of these leaders. When I am cut off from my father [physical or spiritual] through his insecurity, jealousy, or pride, cause me to recognize that as You did with David, You want to complete Your work in my life. Holy Spirit, release me from tormenting thoughts or self-blame and striving for acceptance. Cause me to seek only Your acceptance and restoration. I refuse to allow the enemy to cause me to seek revenge against those who have wronged me. I will not raise my hand against the Lord’s anointed or seek to avenge myself. I will leave justice to You. Father, cause my heart to be pure as David’s was pure. Through Your power, O Lord, I will refuse to attack my enemies with my tongue, for I will never forget that both death and life are in the power of the tongue (Prov. 18:21). I will never seek to sow discord or separation between myself and my Christian brothers and sisters, for it is an abomination to my Lord. I will remain loyal to my spiritual leaders even when they have rejected me or wronged me. I choose to be a man [or woman] after the heart of God, not one who seeks to avenge myself. Holy Spirit, like David I will lead my Christian brother and sister to honor our spiritual leaders even in the face of betrayal. I refuse to sow discord among brethren. I will show kindness to others who are in relationship with the ones who have wronged me. Like David I will find ways to honor them and will not allow offense to cause me to disrespect them. Father, only You are worthy to judge the intents and actions of myself or of those around me. I praise You for Your wisdom, and I submit to Your leading. Lord, I choose to remain loyal to those in a position of authority over me. I choose to focus on the calling You have placed on my life and to refuse to be diverted by the actions of others, even when they have treated me wrongly. Father, may You be able to examine my life and know and see that there is neither evil nor rebellion in my heart toward others (1 Sam.24:11).

Ooh, ooh, ooh!” Ivy was practically bouncing in excitement over some kind of revelation. “I had a thought,” she said, examining the edge of the wooden stake with interest. “Oh, yes?” encouraged Alexia loudly. Ivy stopped and frowned, her pert little face creased in worry. “I said I had one. It appears to have vanished.

Assorted theories have been advanced to explain confirmation bias—why people rush to embrace information that supports their beliefs while rejecting information that disputes them: that first impressions are difficult to dislodge, that there’s a primitive instinct to defend one’s turf, that people tend to have emotional rather than intellectual responses to being challenged and are loath to carefully examine evidence. Group dynamics only exaggerate these tendencies, the author and legal scholar Cass Sunstein observed in his book Going to Extremes: insularity often means limited information input (and usually information that reinforces preexisting views) and a desire for peer approval; and if the group’s leader “does not encourage dissent and is inclined to an identifiable conclusion, it is highly likely that the group as a whole will move toward that conclusion.” Once the group has been psychologically walled off, Sunstein wrote, “the information and views of those outside the group can be discredited, and hence nothing will disturb the process of polarization as group members continue to talk.” In fact, groups of like-minded people can become breeding grounds for extreme movements. “Terrorists are made, not born,” Sunstein observed, “and terrorist networks often operate in just this way. As a result, they can move otherwise ordinary people to violent acts.

Our persistence in examining the tensions within diversity encourages growth toward our common goal. So often we either ignore the past or romanticize it, render the reason for unity useless or mythic. We forget that the necessary ingredient needed to make the past work for the future is our energy in the present, metabolizing one into the other. Continuity does not happen automatically, nor is it a passive process. The

There’s a particular kind of explanation that works especially well in enforcing discipline. When the Oliners examined the guidance of the Holocaust rescuers’ parents, they found that they tended to give “explanations of why behaviors are inappropriate, often with reference to their consequences for others.” While the bystanders’ parents focused on enforcing compliance with rules for their own sake, the rescuers’ parents encouraged their children to consider the impact of their actions on others.*

But the history of Hopkins Hospital certainly isn’t pristine when it comes to black patients. In 1969, a Hopkins researcher used blood samples from more than 7,000 neighborhood children—most of them from poor black families—to look for a genetic predisposition to criminal behavior. The researcher didn’t get consent. The American Civil Liberties Union filed suit claiming the study violated the boys’ civil rights and breached confidentiality of doctor-patient relationships by releasing results to state and juvenile courts. The study was halted, then resumed a few months later using consent forms. And in the late nineties, two women sued Hopkins, claiming that its researchers had knowingly exposed their children to lead, and hadn’t promptly informed them when blood tests revealed that their children had elevated lead levels—even when one developed lead poisoning. The research was part of a study examining lead abatement methods, and all families involved were black. The researchers had treated several homes to varying degrees, then encouraged landlords to rent those homes to families with children so they could then monitor the children’s lead levels. Initially, the case was dismissed. On appeal, one judge compared the study to Southam’s HeLa injections, the Tuskegee study, and Nazi research, and the case eventually settled out of court. The Department of Health and Human Services launched an investigation and concluded that the study’s consent forms “failed to provide an adequate description” of the different levels of lead abatement in the homes.

All warfare is based on deception. Therefore, when capable, feign incapacity; when active, inactivity. When near, make it appear that you are far away; when far away, that you are near. Offer the enemy a bait to lure him; feign disorder and strike him. When he concentrates, prepare against him; where he is strong, avoid him. Anger his general and confuse him. Pretend inferiority and encourage his arrogance. Keep him under a strain and wear him down. When he is united, divide him. Attack where he is unprepared; sally out when he does not expect you. These are the strategist's keys to victory. It is not possible to discuss them beforehand. now if the estimates made in the temple before hostilities indicate victory it is because calculations show one's strength to be superior to that of his enemy; if they indicate defeat, it is because calculations show that one is inferior. With many calculations, one can win; with few one cannot. How much less chance of victory has one who makes none at all! By this means I examine the situation and the outcome will be clearly apparent.

The human mind is an incredible thing. It can conceive of the magnificence of the heavens and the intricacies of the basic components of matter. Yet for each mind to achieve its full potential, it needs a spark. The spark of enquiry and wonder. Often that spark comes from a teacher. Allow me to explain. I wasn’t the easiest person to teach, I was slow to learn to read and my handwriting was untidy. But when I was fourteen my teacher at my school in St Albans, Dikran Tahta, showed me how to harness my energy and encouraged me to think creatively about mathematics. He opened my eyes to maths as the blueprint of the universe itself. If you look behind every exceptional person there is an exceptional teacher. When each of us thinks about what we can do in life, chances are we can do it because of a teacher. [...] The basis for the future of education must lie in schools and inspiring teachers. But schools can only offer an elementary framework where sometimes rote-learning, equations and examinations can alienate children from science. Most people respond to a qualitative, rather than a quantitative, understanding, without the need for complicated equations. Popular science books and articles can also put across ideas about the way we live. However, only a small percentage of the population read even the most successful books. Science documentaries and films reach a mass audience, but it is only one-way communication.

teachers do not hold bombs or knives, they are still dangerous enemies. They fill us with insidious revisionist ideas. They teach us that scholars are superior to workers. They promote personal ambition by encouraging competition for the highest grades. All these things are intended to change good young socialists into corrupt revisionists. They are invisible knives that are even more dangerous than real knives or guns. For example, a student from Yu-cai High School killed himself because he failed the university entrance examination. Brainwashed by his teachers, he believed his sole aim in life was to enter a famous university and become a scientist—

In order to work together we do not have to become a mix of indistinguishable particles resembling a vat of homogenized chocolate milk. Unity implies the coming together of elements which are, to begin with, varied and diverse in their particular natures. Our persistence in examining the tensions within diversity encourages growth toward our common goal.

There is a vast difference between being a Christian and being a disciple. The difference is commitment. Motivation and discipline will not ultimately occur through listening to sermons, sitting in a class, participating in a fellowship group, attending a study group in the workplace or being a member of a small group, but rather in the context of highly accountable, relationally transparent, truth-centered, small discipleship units. There are twin prerequisites for following Christ - cost and commitment, neither of which can occur in the anonymity of the masses. Disciples cannot be mass produced. We cannot drop people into a program and see disciples emerge at the end of the production line. It takes time to make disciples. It takes individual personal attention. Discipleship training is not about information transfer, from head to head, but imitation, life to life. You can ultimately learn and develop only by doing. The effectiveness of one's ministry is to be measured by how well it flourishes after one's departure. Discipling is an intentional relationship in which we walk alongside other disciples in order to encourage, equip, and challenge one another in love to grow toward maturity in Christ. This includes equipping the disciple to teach others as well. If there are no explicit, mutually agreed upon commitments, then the group leader is left without any basis to hold people accountable. Without a covenant, all leaders possess is their subjective understanding of what is entailed in the relationship. Every believer or inquirer must be given the opportunity to be invited into a relationship of intimate trust that provides the opportunity to explore and apply God's Word within a setting of relational motivation, and finally, make a sober commitment to a covenant of accountability. Reviewing the covenant is part of the initial invitation to the journey together. It is a sobering moment to examine whether one has the time, the energy and the commitment to do what is necessary to engage in a discipleship relationship. Invest in a relationship with two others for give or take a year. Then multiply. Each person invites two others for the next leg of the journey and does it all again. Same content, different relationships. The invitation to discipleship should be preceded by a period of prayerful discernment. It is vital to have a settled conviction that the Lord is drawing us to those to whom we are issuing this invitation. . If you are going to invest a year or more of your time with two others with the intent of multiplying, whom you invite is of paramount importance. You want to raise the question implicitly: Are you ready to consider serious change in any area of your life? From the outset you are raising the bar and calling a person to step up to it. Do not seek or allow an immediate response to the invitation to join a triad. You want the person to consider the time commitment in light of the larger configuration of life's responsibilities and to make the adjustments in schedule, if necessary, to make this relationship work. Intentionally growing people takes time. Do you want to measure your ministry by the number of sermons preached, worship services designed, homes visited, hospital calls made, counseling sessions held, or the number of self-initiating, reproducing, fully devoted followers of Jesus? When we get to the shore's edge and know that there is a boat there waiting to take us to the other side to be with Jesus, all that will truly matter is the names of family, friends and others who are self initiating, reproducing, fully devoted followers of Jesus because we made it the priority of our lives to walk with them toward maturity in Christ. There is no better eternal investment or legacy to leave behind.

It is a widely held misconception that anyone who questions whether he is saved is challenging the integrity of God’s Word. What misguided thinking that is! Scripture encourages us to examine ourselves to determine if we are in the faith (2 Cor. 13:5). Peter wrote, “Be all the more diligent to make certain about His calling and choosing you” (2 Peter 1:10). It is right to examine our lives and evaluate the fruit we bear, for “each tree is known by its own fruit” (Luke 6:44).

A person who has common knowlege can depict the casual events and the educational concepts that they learn everyday life. However, a person who has a high quotient intelligence can comprehend some critical concepts, which is unlikely for a human being with average intelligence. The method for this person to increase his/her level of intelligence is that they should be encouraged to examine or study the critical issues and difficult concepts that revolve in our current environment.

The Dangers of Dating There is a new phenomenon that has hit our society. It is called dating, and everyone is doing it. Dating has turned into a huge money-maker. Now, we have television shows dedicated to dating. We have internet dating sites, speed dating, and music that encourages it all over the world. Unfortunately, the Bible doesn’t say anything about dating. I realize there are many happily married couples whose marriages are a result of dating, but I want you to understand that there is great danger in dating. I’m not referring to courting or a betrothal. I’m referring to worldly dating, which consists of premarital sex, deep emotional connections, a great deal of kissing, and heavy petting, etc. This system of dating is recreational in nature, and it has no real purpose besides fulfilling lust, loneliness, and perversion. Never forget that it’s satan who convinces us to fill a legitimate need, illegitimately. Nonetheless, let’s examine some of these dangers now.

The Freudian fetishist is defined by the fact that his desire is not primarily for the woman. (..) fetish is a “transitional object” – helping the toddler bridge his fear and loneliness. Having this unconsciously remembered evidence of mother’s warmth and reassurance with him, he is encouraged to go forward into sexual pleasures. (..) Another fascinating aspect of fetishistic thinking is the extraordinary amount of detail connected to the object. The fetish is lovingly described, lingeringly examined.

Unity implies the coming together of elements which are, to begin with, varied and diverse in their particular natures. Our persistence in examining the tensions within diversity encourages growth toward our common goal. So often we either ignore the past or romanticize it, render the reason for unity useless or mythic. We forget that the necessary ingredient needed to make the past work for the future is our energy in the present, metabolizing one into the other. Continuity does not happen automatically, nor is it a passive process.

I was encouraged in my transition to philosophy by a certain disgust with mathematics, resulting from too much concentration and too much absorption in the sort of skill that is needed in examinations. The attempt to acquire examination technique had led me to think of mathematics as consisting of artful dodges and ingenious devices and as altogether too much like a cross-word puzzle. When, at the end of my first three years at Cambridge, I emerged from my last mathematical examination I swore that I would never look at mathematics again and sold all my mathematical books.

I've talked to three women who have had very unpleasant experiences with the police after being raped. Each of them was made to wait between three and eight hours before being taken to a hospital for examination. During the time, all of them were allowed or encouraged to go to the bathroom, thus, of course, destroying the physical evidence. Rape kits are not a standard item at police stations, and very few officers know how to use them, thought I've been told that rape kits themselves do exist. In a country were rape is not considered a serious crime, it's not surprising that people like Obara flourish.

Ron Sider rocked the Christian world over thirty years ago with his book Rich Christians in an Age of Hunger. He now challenges Christians to pragmatic ministry to the poor by joining in a covenant he calls the Generous Christian Pledge.' He encourages every Christian to undertake a lifestyle mission for the poor. The pledge reads: "I pledge to open my heart to God's call to care as much about the poor as the Bible does. Daily, to pray for the poor, beginning with the Generous Christians Prayer: "Lord Jesus, teach my heart to share your love with the poor." Weekly, to minister, at least one hour, to a poor person: helping, serving, sharing with and mostly, getting to know someone in need. Monthly, to study, at least one book, article, or film about the plight of the poor and hungry and discuss it with others. Yearly, to retreat, for a few hours before the Scriptures, to meditate on this one question: Is caring for the poor as important in my life as it is in the Bible? and to examine my budget and priorities in light of it, asking God what changes He would like me to make in the use of my time, money, and influence." The cage-rattling statements of Jesus and James demand a response. The Generous Christian Pledge is a great place to start.

Couples counseling has long been banned from the list of acceptable treatments for domestic violence . . . "an inappropriate intervention that further endangers the woman." Schechter explained: 'It encourages the abuser to blame the victim by examining her "role" in his problem. By seeing the couple together, the therapist erroneously suggests that the partner, too, is responsible for the abuser's behavior. Many women have been beaten brutally following couples counseling sessions in which they disclosed violence or coercion. The abuser alone must take responsibility for the assaults and understand that family reunification is not his treatment goal; the goal is to stop the violence.

Men who make a lot of money in this society and who are not independently wealthy usually work long hours, spending much of their time away from the company of loved ones. This is one circumstance shared with men who do not make much money but who also work long hours. Work stands in the way of love for most men then because the long hours they work often drain their energies; there is little or no time left for emotional labor for doing the work of love. The conflict between finding time for work and finding time for love and loved ones is rarely talked about in our nation. It is simply assumed in patriarchal culture that men should be willing to sacrifice meaningful emotional connections to get the job done. No one has really tried to examine what men feel about the loss of time with children, partners, loved ones, and the loss of time for self development... Most women who work long hours come home and work a second shift taking care of household chores. They feel, like their male counterparts, that there is no time to do emotional work, to share feelings and nurture others…Sexist men and women believe that the way to solve this dilemma is not to encourage men to share the work of emotional caretaking but rather to return to more sexist gender roles... Of course they do not critique the economy that makes it necessary for all adults to work outside the home; instead they pretend that feminism keeps women in the workforce.

[M]ost Americans are still drawing some water from the Christian well. But a growing number are inventing their own versions of what Christianity means, abandoning the nuances of traditional theology in favor of religions that stroke their egos and indulge or even celebrate their worst impulses. . . . Both doubters and believers stand to lose if religion in the age of heresy turns out to be complicit in our fragmented communities, our collapsing families, our political polarization, and our weakened social ties. Both doubters and believers will inevitably suffer from a religious culture that supplies more moral license than moral correction, more self-satisfaction than self-examination, more comfort than chastisement. . . . Many of the overlapping crises in American life . . . can be traced to the impulse to emphasize one particular element of traditional Christianity—one insight, one doctrine, one teaching or tradition—at the expense of all the others. The goal is always progress: a belief system that’s simpler or more reasonable, more authentic or more up-to-date. Yet the results often vindicate the older Christian synthesis. Heresy sets out to be simpler and more appealing and more rational, but it often ends up being more extreme. . . . The boast of Christian orthodoxy . . . has always been its fidelity to the whole of Jesus. Its dogmas and definitions seek to encompass the seeming contradictions in the gospel narratives rather than evading them. . . . These [heretical] simplifications have usually required telling a somewhat different story about Jesus than the one told across the books of the New Testament. Sometimes this retelling has involved thinning out the Christian canon, eliminating tensions by subtracting them. . . . More often, though, it’s been achieved by straightforwardly rewriting or even inventing crucial portions of the New Testament account. . . . “Religious man was born to be saved,” [Philip Rieff] wrote, but “psychological man is born to be pleased.” . . . In 2005, . . . . Smith and Denton found no evidence of real secularization among their subjects: 97 percent of teenagers professed some sort of belief in the divine, 71 percent reported feeling either “very” or “somewhat” close to God, and the vast majority self-identified as Christian. There was no sign of deep alienation from their parents’ churches, no evidence that the teenagers in the survey were poised to convert outright to Buddhism or Islam, and no sign that real atheism was making deep inroads among the young. But neither was there any evidence of a recognizably orthodox Christian faith. “American Christianity,” Smith and Denton suggested, is “either degenerating into a pathetic version of itself,” or else is “actively being colonized and displaced by a quite different religious faith.” They continued: “Most religious teenagers either do not really comprehend what their own religious traditions say they are supposed to believe, or they do understand it and simply do not care to believe it.” . . . An ego that’s never wounded, never trammeled or traduced—and that’s taught to regard its deepest impulses as the promptings of the divine spirit—can easily turn out to be an ego that never learns sympathy, compassion, or real wisdom. And when contentment becomes an end unto itself, the way that human contents express themselves can look an awful lot like vanity and decadence. . . . For all their claims to ancient wisdom, there’s nothing remotely countercultural about the Tolles and Winfreys and Chopras. They’re telling an affluent, appetitive society exactly what it wants to hear: that all of its deepest desires are really God’s desires, and that He wouldn’t dream of judging. This message encourages us to justify our sins by spiritualizing them. . . . Our vaunted religiosity is real enough, but our ostensible Christian piety doesn’t have the consequences a casual observer might expect. . . . We nod to God, and then we do as we please.

This book claims that secularization has accelerated, but we do not view religion as the product of ignorance or the opium of the people. Quite the contrary, evolutionary modernization theory implies that anything that became as pervasive and survived as long as religion is probably conducive to individual or societal survival. One reason religion spread and endured was because it encouraged norms of sharing, which were crucial to survival in an environment where there was no social security system. In bad times, one’s survival might depend on how strongly these norms were inculcated in the people around you. Religion also helped control violence. Experimental studies have examined the impact of religiosity and church attendance on violence, controlling for the effects of sociodemographic variables. Logistic regression analysis indicated that religiosity (though not church

My dad, shattered by Mom’s exit, began to work hard at becoming the husband who could be kind and caring toward his wife. Through many months of counseling with Rick, our family friend, my dad began the process of self-examination and rethinking what it means to love someone. He began to put his time, energy and resources into his relationship with Mom—planning special trips alone together, listening to her as she shared her thoughts and feelings, and learning to support and encourage my mom instead of demeaning and criticizing her. When Growing Pains filmed in Hawaii for a second time, Dad gave Mom a new wedding ring set, asking her to rejoin him. All of us were astonished by the change in Dad. He grew to be much more loving and tender with Mom. He bought her gifts and spoke to her in a sweet voice. He became a different husband—and we all reaped the benefits of his maturity.

The 1990s to the present: feminism, historicism, postcolonialism, ethics There has never been a better time to study Virginia Woolf. Woolf studies, in the 1990s and in the new millennium, has continued to flourish and diversify in all its numerous and proliferating aspects. In this recent period the topics that occupied earlier critics continue in new debates, on her modernism, her philosophy and ethics, her feminism and her aesthetics; and there have also been marked turns in new directions. Woolf and her work have been increasingly examined in the context of empire, drawing on the influential field of postcolonial studies; and, stimulated by the impetus of new historicism and cultural materialism, there have been new attempts to understand Woolf ’s writing and persona in the context of the public and private spheres, in the present as well as in her own time. Woolf in the context of war and fascism, and in the contexts of modernity, science and technology, continue to exercise critics. Serious, sustained readings of lesbianism in Woolf ’s writing and in her life have marked recent feminist interpretations in Woolf studies. Enormous advances have also been made in the study of Woolf ’s literary and cultural influences and allusions. Numerous annotated and scholarly editions of Woolf ’s works have been appearing since she briefly came out of copyright in 1991, accompanied by several more scholarly editions of her works in draft and holograph, encouraging further critical scrutiny of her compositional methods. There have been several important reference works on Woolf. Many biographies of Woolf and her circle have also appeared, renewing biographical criticism, along with a number of works concerned with Woolf in geographical context, from landscape and London sites to Woolf ’s and her circle’s many houses and holiday retreats.

Roughly 25 percent of humanity is Muslim. For every Jew, there are roughly one hundred twenty-five Muslims. Judaism is about 2500 years older than Islam, and yet it has not been able to attract nearly as many followers. If we construe religions as memeplexes (a collection of interconnected memes), to borrow Richard Dawkin's term, the Islamic memeplex has been extraordinarily more successful than its Jewish counterpart (from an epidemiological perspective, that is). Why is that? To answer this important question, we must look at the contents of the two respective memeplexes to examine why one is more "infectious" than the other. Let us explore the rules for converting into the two religions and apostatizing out of them. In Judaism, the religious process for conversion is onerous, requiring several years of commitment and an absence of ulterior motive. (For example, converting to Judaism because you are marrying a Jewish person is considered an ulterior motive). Not surprisingly, given the barriers to entry, relatively few people convert to Judaism. On the other hand, to convert to Islam simply requires that one proclaim openly the sentence, the shahada (the testimony): "There is no true god but Allah, and Muhammad is the Messenger of Allah." It does not require a sophisticated epidemiological model to predict which memeplex will spread more rapidly. Let us now suppose that one wishes to leave the religion. While the Old Testament does mention the death penalty for apostasy, it has seldom been applied throughout Jewish history, whereas to this day apostasy from Islam does lead to the death penalty in several Islamic countries. But perhaps the most important difference is that Judaism does not promote or encourage proselytizing, whereas it is a central religious obligation in Islam. According to Islam, the world is divided into dar al-hard (the house of war) and dar al-Islam (the house of Islam). Peace will arrive when the entire world is united under the flag of Allah. Hence, it is imperative to Islamize the nations within dar al-harb. There is only one Jewish country in the world, Israel, and it has a sizeable non-Jewish minority. But there are fifty-seven member states of the Organization of Islamic Cooperation.

But there are nevertheless three conclusions that seem to follow from our critical examination of the possibilities of inflationary policy. In the first place, all the aims of inflationism can be secured by other sorts of intervention in economic affairs, and secured better, and without undesirable incidental effects. If it is desired to relieve debtors, moratoria may be declared or the obligation to repay loans may be removed altogether; if it is desired to encourage exportation, export premiums may be granted; if it is desired to render importation more difficult, simple prohibition may be resorted to, or import duties levied. All these measures permit discrimination between classes of people, branches of production, and districts, and this is impossible for an inflationary policy. Inflation benefits all debtors, including the rich, and injures all creditors, including the poor; adjustment of the burden of debts by special legislation allows of differentiation. Inflation encourages the exportation of all commodities and hinders all importation; premiums, duties, and prohibitions can be employed discriminatorily.

When we get down to potential versus reality in relationships, we often see disappointment, not successful achievement. In the Church, if someone creates nuclear fallout in a calling, they are often released or reassigned quickly. Unfortunately, we do not have that luxury when we marry. So many of us have experienced this sad realization in the first weeks of our marriages. For example, we realized that our partner was not going to live up to his/her potential and give generously to the partnership. While fighting the mounting feelings of betrayal, we watched our new spouses claim a right to behave any way they desired, often at our expense. Most of us made the "best" of a truly awful situation but felt like a rat trapped in maze. We raised a family, played our role, and hoped that someday things would change if we did our part. It didn't happen, but we were not allowed the luxury of reassigning or releasing our mates from poor stewardship as a spouse or parent. We were stuck until we lost all hope and reached for the unthinkable: divorce. Reality is simple for some. Those who stay happily married (the key word here is happily are the ones who grew and felt companionship from the first days of marriage. Both had the integrity and dedication to insure its success. For those of us who are divorced, tracing back to those same early days, potential disappeared and reality reared its ugly head. All we could feel, after a sealing for "time and all eternity," was bound in an unholy snare. Take the time to examine the reality of who your sweetheart really is. What do they accomplish by natural instinct and ability? What do you like/dislike about them? Can you live with all the collective weaknesses and create a happy, viable union? Are you both committed to making each other happy? Do you respect each other's agency, and are you both encouraging and eager to see the two of you grow as individuals and as a team? Do you both talk-the-talk and walk-the-walk? Or do you love them and hope they'll change once you're married to them? Chances are that if the answer to any of these questions are "sorta," you are embracing their potential and not their reality. You may also be embracing your own potential to endure issues that may not be appropriate sacrifices at this stage in your life. No one changes without the internal impetus and drive to do so. Not for love or money. . . . We are complex creatures, and although we are trained to see the "good" in everyone, it is to our benefit to embrace realism when it comes to finding our "soul mate." It won't get much better than what you have in your relationship right now.

Christ was an Aryan, and St. Paul used his doctrine to mobilise the criminal underworld and thus organise a proto-Bolshevism. This intrusion upon the world marks the end of a long reign, that of the clear Graeco-Latin genius. What is this God who takes pleasure only in seeing men grovel before Him? Try to picture to yourselves the meaning of the following, quite simple story. God creates the conditions for sin. Later on He succeeds, with the help of the Devil, in causing man to sin. Then He employs a virgin to bring into the world a son who, by His death, will redeem humanity! I can imagine people being enthusiastic about the paradise of Mahomet, but as for the insipid paradise of the Christians ! In your lifetime, you used to hear the music of Richard Wagner. After your death, it will be nothing but hallelujahs, the waving of palms, children of an age for the feeding-bottle, and hoary old men. The man of the isles pays homage to the forces of nature. But Christianity is an invention of sick brains : one could imagine nothing more senseless, nor any more indecent way of turning the idea of the Godhead into a mockery. A negro with his tabus is crushingly superior to the human being who seriously believes in Transubstantiation. I begin to lose all respect for humanity when I think that some people on our side, Ministers or generals, are capable of believing that we cannot triumph without the blessing of the Church. Such a notion is excusable in little children who have learnt nothing else. For thirty years the Germans tore each other to pieces simply in order to know whether or not they should take Communion in both kinds. There's nothing lower than religious notions like that. From that point of view, one can envy the Japanese. They have a religion which is very simple and brings them into contact with nature. They've succeeded even in taking Christianity and turning it into a religion that's less shocking to the intellect. By what would you have me replace the Christians' picture of the Beyond? What comes naturally to mankind is the sense of eternity and that sense is at the bottom of every man. The soul and the mind migrate, just as the body returns to nature. Thus life is eternally reborn from life. As for the "why?" of all that, I feel no need to rack my brains on the subject. The soul is unplumbable. If there is a God, at the same time as He gives man life He gives him intelligence. By regulating my life according to the understanding that is granted me, I may be mistaken, but I act in good faith. The concrete image of the Beyond that religion forces on me does not stand up to examination. Think of those who look down from on high upon what happens on earth: what a martyrdom for them, to see human beings indefatigably repeating the same gestures, and inevitably the same errors ! In my view, H. S. Chamberlain was mistaken in regarding Christianity as a reality upon the spiritual level. Man judges everything in relation to himself. What is bigger than himself is big, what is smaller is small. Only one thing is certain, that one is part of the spectacle. Everyone finds his own rôle. Joy exists for everybody. I dream of a state of affairs in which every man would know that he lives and dies for the preservation of the species. It's our duty to encourage that idea : let the man who distinguishes himself in the service of the species be thought worthy of the highest honours.

I went straight upstairs to my bedroom after Marlboro Man and I said good night. I had to finish packing…and I had to tend to my face, which was causing me more discomfort by the minute. I looked in the bathroom mirror; my face was sunburn red. Irritated. Inflamed. Oh no. What had Prison Matron Cindy done to me? What should I do? I washed my face with cool water and a gentle cleaner and looked in the mirror. It was worse. I looked like a freako lobster face. It would be a great match for the cherry red suit I planned to wear to the rehearsal dinner the next night. But my white dress for Saturday? That was another story. I slept like a log and woke up early the next morning, opening my eyes and forgetting for a blissful four seconds about the facial trauma I’d endured the day before. I quickly brought my hands to my face; it felt tight and rough. I leaped out of bed and ran to the bathroom, flipping on the light and looking in the mirror to survey the state of my face. The redness had subsided; I noticed that immediately. This was a good development. Encouraging. But upon closer examination, I could see the beginning stages of pruney lines around my chin and nose. My stomach lurched; it was the day of the rehearsal. It was the day I’d see not just my friends and family who, I was certain, would love me no matter what grotesque skin condition I’d contracted since the last time we saw one another, but also many, many people I’d never met before--ranching neighbors, cousins, business associates, and college friends of Marlboro Man’s. I wasn’t thrilled at the possibility that their first impression of me might be something that involved scales. I wanted to be fresh. Dewy. Resplendent. Not rough and dry and irritated. Not now. Not this weekend. I examined the damage in the mirror and deduced that the plutonium Cindy the Prison Matron had swabbed on my face the day before had actually been some kind of acid peel. The burn came first. Logic would follow that what my face would want to do next would be to, well, peel. This could be bad. This could be real, real bad. What if I could speed along that process? Maybe if I could feed the beast’s desire to slough, it would leave me alone--at least for the next forty-eight hours. All I wanted was forty-eight hours. I didn’t think it was too much to ask.

First let me thank all of you for your honesty,” Chang Weisi said, and then turned to Zhang Beihai. “Excellent, Comrade Zhang. Tell us, on what do you base your confidence?” Zhang Beihai stood up, but Chang Weisi motioned for him to sit down. “This is not a formal meeting,” he said. “It’s just a heart-to-heart chat.” Still standing at attention, Zhang Beihai said, “Commander, I can’t answer your question sufficiently in just a few words, because building faith is a long and complicated process. First of all, I’d like to make note of the mistaken thinking among the troops at the present time. We all know that prior to the Trisolar Crisis, we had been advocating for the examination of the future of war from scientific and rational perspectives, and a powerful inertia has sustained this mentality to the present day. This is particularly the case in the present space force, where it has been exacerbated by the influx of a large number of academics and scientists. If we use this mentality to contemplate an interstellar war four centuries in the future, we’ll never be able to establish faith in a victory.” “What Comrade Zhang Beihai says is peculiar,” a colonel said. “Is steadfast faith not built upon science and reason? No faith is solid that is not founded on objective fact.” “Then let’s take another look at science and reason. Our own science and reason, remember. The Trisolarans’ advanced development tells us that our science is no more than a child collecting shells on the beach who hasn’t even seen the ocean of truth. The facts we see under the guidance of our science and reason may not be the true, objective facts. And since that’s the case, we need to learn how to selectively ignore them. We should see how things change as they develop, and we shouldn’t write off the future through technological determinism and mechanical materialism.” “Excellent,” Chang Weisi said, and nodded at him to continue. “We must establish faith in victory, a faith that is the foundation of military duty and dignity! When the Chinese military once faced a powerful enemy under extremely poor conditions, it established a firm faith in victory through a sense of responsibility to the people and the motherland. I believe that today, a sense of responsibility to the human race and to Earth civilization can encourage the same faith.

These questions are closely related to one of the Buddha’s main interests: how to lead a virtuous life. Every spiritual tradition is concerned with virtue, but what does virtue mean? Is it the same as following a list of dos and don’ts? Does a virtuous person have to be a goody-goody? Is it necessary to be dogmatic, rigid, and smug? Or is there room to be playful, spontaneous, and relaxed? Is it possible to enjoy life while at the same time being virtuous? Like many spiritual traditions, the Dharma has lists of positive and negative actions. Buddhists are encouraged to commit to some basic precepts, such as not to kill, steal, or lie. Members of the monastic community, such as myself, have much longer lists of rules to follow. But the Buddha didn’t establish these rules merely for people to conform to outer codes of behavior. The Buddha’s main concern was always to help people become free of suffering. With the understanding that our suffering originates from confusion in our mind, his objective was to help us wake up out of that confused state. He therefore encouraged or discouraged certain forms of behavior based on whether they promoted or hindered that process of awakening. When we ask ourselves, “Does it matter?” we can first look at the outer, more obvious results of our actions. But then we can go deeper by examining how we are affecting our own mind: Am I making an old habit more habitual? Am I strengthening propensities I’d like to weaken? When I’m on the verge of lying to save face, or manipulating a situation to go my way, where will that lead? Am I going in the direction of becoming a more deceitful person or a more guilty, self-denigrating person? How about when I experiment with practicing patience or generosity? How are my actions affecting my process of awakening? Where will they lead? By questioning ourselves in these ways, we start to see “virtue” in a new light. Virtuous behavior is not about doing “good” because we feel we’re “bad” and need to shape up. Instead of guilt or dogma, how we choose to act can be guided by wisdom and kindness. Seen in this light, our question then boils down to “What awakens my heart, and what blocks that process from happening?” In the language of Buddhism, we use the word “karma.” This is a way of talking about the workings of cause and effect, action and reaction.

Weaknesses in claims about self-esteem have been evident for a long time. In California in the late 1980s, the state governor set up a special taskforce to examine politician John Vasconcellos’s claim that boosting young people’s self-esteem would prevent a range of societal problems (see chapter 1). One of its briefs was to review the relevant literature and assess whether there was support for this new approach. An author of the resulting report wrote in the introduction that ‘one of the disappointing aspects of every chapter in this volume … is how low the associations between self-esteem and its [presumed] consequences are in research to date.’1 Unfortunately, this early expression of concern was largely ignored. Carol Craig reviews more recent warnings about the self-esteem movement in an online article ‘A short history of self-esteem’, citing the research of five professors of psychology. Craig’s article and related documents are worth reading if you are interested in exploring this issue in depth.2 The following is my summary of her key conclusions about self-esteem:        •   There is no evidence that self-image enhancing techniques, aimed at boosting self-esteem directly, foster improvements in objectively measured ‘performance’.        •   Many people who consider themselves to have high self-esteem tend to grossly overestimate their own abilities, as assessed by objective tests of their performance, and may be insulted and threatened whenever anyone asserts otherwise.        •   Low self-esteem is not a risk factor for educational problems, or problems such as violence, bullying, delinquency, racism, drug-taking or alcohol abuse.        •   Obsession with self-esteem has contributed to an ‘epidemic of depression’ and is undermining the life skills and resilience of young people.        •   Attempts to boost self-esteem are encouraging narcissism and a sense of entitlement.        •   The pursuit of self-esteem has considerable costs and may undermine the wellbeing of both individuals and societies. Some of these findings were brought to wider public attention in an article entitled ‘The trouble with self-esteem’, written by psychologist Lauren Slater, which appeared in The New York Times in 2002.3 Related articles, far too many to mention individually in this book, have emerged, alongside many books in which authors express their concerns about various aspects of the myth of self-esteem.4 There is particular concern about what we are doing to our children.

Adventists urged to study women’s ordination for themselves Adventist Church President Ted N. C. Wilson appealed to members to study the Bible regarding the theology of ordination as the Church continues to examine the matter at Annual Council next month and at General Conference Session next year. Above, Wilson delivers the Sabbath sermon at Annual Council last year. [ANN file photo] President Wilson and TOSC chair Stele also ask for prayers for Holy Spirit to guide proceedings September 24, 2014 | Silver Spring, Maryland, United States | Andrew McChesney/Adventist Review Ted N. C. Wilson, president of the Seventh-day Adventist Church, appealed to church members worldwide to earnestly read what the Bible says about women’s ordination and to pray that he and other church leaders humbly follow the Holy Spirit’s guidance on the matter. Church members wishing to understand what the Bible teaches on women’s ordination have no reason to worry about where to start, said Artur A. Stele, who oversaw an unprecedented, two-year study on women’s ordination as chair of the church-commissioned Theology of Ordination Study Committee. Stele, who echoed Wilson’s call for church members to read the Bible and pray on the issue, recommended reading the study’s three brief “Way Forward Statements,” which cite Bible texts and Adventist Church co-founder Ellen G. White to support each of the three positions on women’s ordination that emerged during the committee’s research. The results of the study will be discussed in October at the Annual Council, a major business meeting of church leaders. The Annual Council will then decide whether to ask the nearly 2,600 delegates of the world church to make a final call on women’s ordination in a vote at the General Conference Session next July. Wilson, speaking in an interview, urged each of the church’s 18 million members to prayerfully read the study materials, available on the website of the church’s Office of Archives, Statistics, and Research. "Look to see how the papers and presentations were based on an understanding of a clear reading of Scripture,” Wilson said in his office at General Conference headquarters in Silver Spring, Maryland. “The Spirit of Prophecy tells us that we are to take the Bible just as it reads,” he said. “And I would encourage each church member, and certainly each representative at the Annual Council and those who will be delegates to the General Conference Session, to prayerfully review those presentations and then ask the Holy Spirit to help them know God’s will.” The Spirit of Prophecy refers to the writings of White, who among her statements on how to read the Bible wrote in The Great Controversy (p. 598), “The language of the Bible should be explained according to its obvious meaning, unless a symbol or figure is employed.” “We don’t have the luxury of having the Urim and the Thummim,” Wilson said, in a nod to the stones that the Israelite high priest used in Old Testament times to learn God’s will. “Nor do we have a living prophet with us. So we must rely upon the Holy Spirit’s leading in our own Bible study as we review the plain teachings of Scripture.” He said world church leadership was committed to “a very open, fair, and careful process” on the issue of women’s ordination. Wilson added that the crucial question facing the church wasn’t whether women should be ordained but whether church members who disagreed with the final decision on ordination, whatever it might be, would be willing to set aside their differences to focus on the church’s 151-year mission: proclaiming Revelation 14 and the three angels’ messages that Jesus is coming soon. 3 Views on Women’s Ordination In an effort to better understand the Bible’s teaching on ordination, the church established the Theology of Ordination Study Committee, a group of 106 members commonly referred to by church leaders as TOSC. It was not organized

10 Practical Strategies to Improve Your Critical Thinking Skills and Unleash Your Creativity In today's rapidly changing world, the ability to think critically and creatively has become more important than ever. Whether you're a student looking to excel academically, a professional striving for success in your career, or simply someone who wants to navigate life's challenges with confidence, developing strong critical thinking skills is crucial. In this blog post, we will explore ten practical strategies to help you improve your critical thinking abilities and unleash your creative potential. 1. Embrace open-mindedness: One of the cornerstones of critical thinking is being open to different viewpoints and perspectives. Cultivate a willingness to listen to others, consider alternative opinions, and challenge your own beliefs. This practice expands your thinking and encourages creative problem-solving. 2. Ask thought-provoking questions: Asking insightful questions is a powerful way to stimulate critical thinking. By questioning assumptions, seeking clarity, and exploring deeper meanings, you can uncover new insights and perspectives. Challenge yourself to ask thought-provoking questions regularly. 3. Practice active listening: Listening actively involves not just hearing, but also understanding, interpreting, and empathizing with the speaker. By honing your active listening skills, you can better grasp complex ideas, identify underlying assumptions, and engage in more meaningful discussions. 4. Seek diverse sources of information: Expand your knowledge base by seeking information from a wide range of sources. Engage with diverse perspectives, opinions, and ideas through books, articles, podcasts, and documentaries. This habit broadens your understanding and encourages critical thinking by exposing you to different viewpoints. 5. Develop analytical thinking skills: Analytical thinking involves breaking down complex problems into smaller components, examining relationships and patterns, and drawing logical conclusions. Enhance your analytical skills by practicing activities like puzzles, riddles, and brain teasers. This will sharpen your ability to analyze information and think critically. 6. Foster a growth mindset: A growth mindset is the belief that your abilities can be developed through dedication and hard work. Embracing this mindset encourages you to view challenges as opportunities for growth, rather than obstacles. By persisting through difficulties, you build resilience and enhance your critical thinking abilities. 7. Engage in collaborative problem-solving: Collaborating with others on problem-solving tasks can spark creativity and strengthen critical thinking skills. Seek out group projects, brainstorming sessions, or online forums where you can exchange ideas, challenge each other's thinking, and find innovative solutions together. 8. Practice reflective thinking: Taking time to reflect on your thoughts, actions, and experiences allows you to gain deeper insights and learn from past mistakes. Regularly engage in activities like journaling, meditation, or self-reflection exercises to develop your reflective thinking skills. This practice enhances your critical thinking abilities by promoting self-awareness and self-improvement. 9. Encourage creativity through experimentation: Creativity and critical thinking often go hand in hand. Give yourself permission to experiment and explore new ideas without fear of failure. Embrace a "what if" mindset and push the boundaries of your thinking. This willingness to take risks and think outside the box can lead to breakthroughs in critical thinking. 10. Continuously learn and adapt: Critical thinking is a skill that can be honed throughout your life. Commit to lifelong learning and seek opportunities to expand your knowledge and skills. Stay curious, be open to new experiences, and embrace change.

Since Ivy League admissions data is a notoriously classified commodity, when when Harvard officials said in previous years that alumni kids were just better, you had to take their word. But then federal investigators came along and pried open those top-secret files. The Harvard guys were lying. This past fall, after two years of study, the U.S. Department of Education's Office for Civil Rights (OCR) found that, far from being more qualified or equally qualified, the average admitted legacy at Harvard between 1981 and 1988 was significantly LESS qualified than the average admitted nonlegacy. Examining admissions office ratings on academics, extracurriculars, personal qualities, recommendations, and other categories, the OCR concluded that "with the exception of the athletic rating, [admitted] nonlegacies scored better than legacies in ALL areas of comparison." In his recent book, "Preferential Policies", Thomas Sowell argues that doling out special treatment encourages lackluster performance by the favored and resentment from the spurned. His far-ranging study flits from Malaysia to South Africa to American college campuses. Legacies don't merit a word.

The role of smart, radical activists is to encourage, protract, organize, and multiply the chipping away not only at the mythology of presumed supremacy, but at power and its social and physical infrastructure. To find weak points within scriptures and structures of the system, as one might examine an old block wall before demolition, seeking out crumbling mortar lines and cracked blocks. Then, to strike, and recruit more help - more and more - and strike, and strike, and bring it down.

Positive thinking did not abolish the need for constant vigilance; it only turned that vigilance inward. Instead of worrying that one’s roof might collapse or one’s job be terminated, positive thinking encourages us to worry about the negative expectations themselves and subject them to continual revision. It ends up imposing a mental discipline as exacting as that of the Calvinism it replaced—the endless work of self-examination and self-control or, in the case of positive thinking, self-hypnosis. It requires, as historian Donald Meyer puts it, “constant repetition of its spirit lifters, constant alertness against impossibility perspectives, constant monitoring of rebellions of body and mind against control. This is a burden that we can finally, in good conscience, put down.

Assign a file or paper tray to collect single-side printed paper for reuse. Boycott paper sourced from virgin forests and reams sold in plastic. Cancel magazine and newspaper subscriptions; view them online instead. Digitize important receipts and documents for safekeeping. Digital files are valid proofs for tax purposes. Download CutePDF Writer to save online files without having to print them. Email invitations or greeting cards instead of printing them (see “Holidays and Gifts” chapter). Forage the recycling can when paper scraps are needed, such as for bookmarks or pictures (for school collages, for example). Give extra paper to the local preschool. Hack the page margins of documents to maximize printing. Imagine a paperless world. Join the growing paperless community. Kill the fax machine; encourage electronic faxing through a service such as HelloFax. Limit yourself to print only on paper that has already been printed on one side. Make online billing and banking a common practice. Nag the kids’ teachers to send home only important papers. Opt out of paper newsletters. Print on both sides when using a new sheet of paper (duplex printing). Question the need for printing; print only when absolutely necessary. In most cases, it is not. Repurpose junk mail envelopes—make sure to cross out any barcode. Sign electronically using the Adobe Acrobat signing feature or SignNow.com. Turn down business cards; enter relevant info directly into a smartphone. Use shredded paper as a packing material, single-printed paper fastened with a metal clip for a quick notepad (grocery lists, errands lists), and double-printed paper to wrap presents or pick up your dog’s feces. Visit the local library to read business magazines and books. Write on paper using a pencil, which you can then erase to reuse paper, or better yet, use your computer, cell phone, or erasable board instead of paper. XYZ: eXamine Your Zipper; i.e., your leaks: attack any incoming source of paper.

The technique known as cognitive challenging, which is a hallmark of CBT, involves challenging beliefs that may trigger anxiety or that may result from feeling chronically stressed. CBT consists of a structured set of steps in which you are first encouraged to identify beliefs or thoughts that are associated with anxiety. When you are feeling stressed or anxious, you may have a whole constellation of anxiety-related thoughts. Step 1 is to focus on one particular thought, such as “I fear that my partner will leave me unless I have a good sexual response.” In Step 2, you are asked to analyze the validity of that thought by considering such factors as whether it is true, how logical it is, and what the probability is for it to be true. In this step, you also consider the evidence supporting the thought. In Step 3, you would examine counter-evidence to the thought by asking yourself the following questions: 1.Is there another way of looking at this thought? 2.Is there another explanation? 3.How would someone else consider the same situation? 4.Are my beliefs based on my emotions rather than on facts? 5.Am I setting unrealistic or unachievable standards for myself? 6.Am I forgetting relevant facts or overemphasizing other ones? 7.Am I engaging in all-or-nothing thinking? Once you consider the evidence for the particular thought and the evidence against (with the against evidence far outweighing the for evidence in most cases), you then come up with a thought that is a more accurate reflection of reality and probabilities. This new belief will replace the original maladaptive belief you had.

The second framework, developed by David S. Evans, proposes a three-step process to test for the desirability of government regulatory action. The first step is to examine whether the platform has a functioning internal governance system in place. The second step is to see whether the governance system is mostly being used to reduce negative externalities that would harm the platform (such as criminal behavior by users) or to reduce competition or take advantage of a dominant market position. If, on balance, the firm is using its governance system to deter negative externalities, then no further action is necessary. However, if the governance system appears to encourage anticompetitive practices, then a third and final step is required. This step involves asking whether the anticompetitive behavior outweighs the positive benefits of the governance system. If so, then a violation has occurred, and a regulatory response is required. If not, then no further action is needed.60

Before I met Rosie, I’d believed that a snake’s personality was rather like that of a goldfish. But Rosie enjoyed exploring. She stretched her head out and flicked her tongue at anything I showed her. Soon she was meeting visitors at the zoo. Children derived the most delight from this. Some adults had their barriers and their suspicions about wildlife, but most children were very receptive. They would laugh as Rosie’s forked tongue tickled their cheeks or touched their hair. Rosie soon became my best friend and my favorite snake. I could always use her as a therapist, to help people with a snake phobia get over their fear. She had excellent camera presence and was a director’s dream: She’d park herself on a tree limb and just stay there. Most important for the zoo, Rosie was absolutely bulletproof with children. During the course of a busy day, she often had kids lying in her coils, each one without worry or fear. Rosie became a great snake ambassador at the zoo, and I became a convert to the wonderful world of snakes. It would not have mattered what herpetological books I read or what lectures I attended. I would never have developed a relationship with Rosie if Steve hadn’t encouraged me to sit down and have dinner with her one night. I grew to love her so much, it was all the more difficult for me when one day I let her down. I had set her on the floor while I cleaned out her enclosure, but then I got distracted by a phone call. When I turned back around, Rosie had vanished. I looked everywhere. She was not in the living room, not in the kitchen, not down the hall. I felt panic well up within me. There’s a boa constrictor on the loose and I can’t find her! As I turned the corner and looked in the bathroom, I saw the dark maroon tip of her tail poking out from the vanity unit. I couldn’t believe what she had done. Rosie had managed to weave her body through all the drawers of the bathroom’s vanity unit, wedging herself completely tight inside of it. I could not budge her. She had jammed herself in. I screwed up all my courage, found Steve, and explained what had happened. “What?” he exclaimed, upset. “You can’t take your eyes off a snake for a second!” He examined the situation in the bathroom. His first concern was for the safety of the snake. He tried to work the drawers out of the vanity unit, but to no avail. Finally he simply tore the unit apart bare-handed. The smaller the pieces of the unit became, the smaller I felt. Snakes have no ears, so they pick up vibrations instead. Tearing apart the vanity must have scared Rosie to death. We finally eased her out of the completely smashed unit, and I got her back in her enclosure. Steve headed back out to work. I sat down with my pile of rubble, where the sink once stood.

Will they achieve a uniformity in censorship methods among the various regimes?” “Not uniformity. They will create a system in which the methods support and balance one another in turn....” The Director General invites you to examine the planisphere hanging on the wall. The varied color scheme indicates: the countries where all books are systematically confiscated; the countries where only books published or approved by the State may circulate; the countries where existing censorship is crude, approximate, and unpredictable; the countries where the censorship is subtle, informed, sensitive to implications and allusions, managed by meticulous and sly intellectuals; the countries where there are two networks of dissemination: one legal and one clandestine; the countries where there is no censorship because there are no books, but there are many potential readers; the countries where there are no books and nobody complains about their absence; the countries, finally, in which every day books are produced for all tastes and all ideas, amid general indifference. “Nobody these days holds the written word in such high esteem as police states do,” Arkadian Porphyrich says. “What statistic allows one to identify the nations where literature enjoys true consideration better than the sums appropriated for controlling it and suppressing it? Where it is the object of such attentions, literature gains an extraordinary authority, inconceivable in countries where it is allowed to vegetate as an innocuous pastime, without risks. To be sure, repression must also allow an occasional breathing space, must close an eye every now and then, alternate indulgence with abuse, with a certain unpredictability in its caprices; otherwise, if nothing more remains to be repressed, the whole system rusts and wears down. Let’s be frank: every regime, even the most authoritarian, survives in a situation of unstable equilibrium, whereby it needs to justify constantly the existence of its repressive apparatus, therefore of something to repress. The wish to write things that irk the established authorities is one of the elements necessary to maintain this equilibrium. Therefore, by a secret treaty with the countries whose social regime is opposed to ours, we have created a common organization, with which you have intelligently agreed to collaborate, to export the books banned here and import the books banned there.” “This would seem to imply that the books banned here are allowed there, and vice versa....” “Not on your life. The books banned here are superbanned there, and the books banned there are ultrabanned here. But from exporting to the adversary regime one’s own banned books and from importing theirs, each regime derives at least two important advantages: it encourages the opponents of the hostile regime and it establishes a useful exchange of experience between the police services.” “The

The educational environment of children should encourage them to continue to explore the open-ended connections between their experiences, and to be receptive to new interconnections and interpretations of theories and explanations that they have either learned or developed. An oft-repeated story illustrates the deadening effect of thinking in terms of narrowly defined fields.16 A high school physics student was given the following problem on an examination: “Suppose you were in a tall building, and had a sensitive barometer in your possession. How would you use it to find the height of the building?” As anyone who has studied introductory physics will instantly recognize, the instructor was looking for the answer he had prepared his students to give—namely, measure the barometric pressure at the bottom and the top of the building, and calculate the height of the building, using the formula that relates the drop in barometric pressure to the increase in elevation going from the ground to the top of the building. The student in question, a very bright and highly independent soul, found it demeaning to provide an answer that he thought was trivially easy. Instead, he answered, “You can do it several ways. One is to drop the barometer from the top of the building and measure how long it takes to hit the ground [thus illustrating that he knew the relationship between height, distance, and time in gravitational free fall, another piece of ‘physics’]. Another is to attach the barometer to a long string, lower it to the ground, and measure the length of the string [no longer ‘physics,’ but rather ‘carpentry’].” The answer, of course, was declared wrong. The student objected strenuously and brought a storm of protest to bear on the examiner—who then agreed to repeat the same question and give the student an opportunity to provide the “correct” answer. The student, no more inclined to be compliant than before, answered, “I would go to the superintendent of the building and offer to give him the barometer as a gift if he would tell me how high his building is [now we have entered ‘economics’].” Leaving

In the American colonies, the first laborers were European indentured servants. When African laborers were forcibly brought to Virginia beginning in 1619, status was defined by wealth and religion, not by physical characteristics such as skin color. But this would change. Over time, physical difference mattered, and with the development of the transatlantic slave trade, landowners began replacing their temporary European laborers with enslaved Africans who were held in permanent bondage. Soon a new social structure emerged based primarily on skin color, with those of English ancestry at the top and African slaves and American Indians at the bottom. By 1776, when “all men are created equal” was written into the Declaration of Independence by a slaveholder named Thomas Jefferson, a democratic nation was born with a major contradiction about race at its core. As our new nation asserted its independence from European tyranny, blacks and American Indians were viewed as less than human and not deserving of the same liberties as whites. In the 19th and 20th centuries, the notion of race continued to shape life in the United States. The rise of “race science” supported the common belief that people who were not white were biologically inferior. The removal of Native Americans from their lands, legalized segregation, and the internment of Japanese Americans during World War II are legacies of where this thinking led. Today, science tells us that all humans share a common ancestry. And while there are differences among us, we’re also very much alike. Changing demographics in the United States and across the globe are resulting in new patterns of marriage, housing, education, employment, and new thinking about race. Despite these advances, the legacy of race continues to affect us in a variety of ways. Deeply held assumptions about race and enduring stereotypes make us think that gaps in wealth, health, housing, education, employment, or physical ability in sports are natural. And we fail to see the privileges that some have been granted and others denied because of skin color. This creation, called race, has fostered inequality and discrimination for centuries. It has influenced how we relate to each other as human beings. The American Anthropological Association has developed this exhibit to share the complicated story of race, to unravel fiction from fact, and to encourage meaningful discussions about race in schools, in the workplace, within families and communities. Consider how your view of a painting can change as you examine it more closely. We invite you to do the same with race. Examine and re-examine your thoughts and beliefs about race. 1

Historically, banks made their money by borrowing and lending, which generated interest income. But events like the savings and loan crisis in the late 1980s and early 1990s, when so many banks failed, illustrated how disastrous that model could be. In order to make banks less vulnerable to volatile interest rates, bank examiners encouraged them to find other ways to make a profit. That’s when banks discovered fees—the fees that anger and frustrate nearly everyone I’ve spoken with.

What have you been given? How might you best use it? Some have extra time on their hands. Shall it be used in recreation only? Some recreation is good for re-creating one's energy and focus, as the root of the word recreation indicates. However, extra time can also mean opportunities for prayer, for contemplation, and for service to others. What talents have you been given? Are there ways you can use those talents not only to generate income but also to bless others and show God's love and compassion? If you can cook, do you cook for those who need a show of kindness? If you can fix a car, do you find chances to help the elderly or those in need of car care and without the resources to get it? If you can mentor, have you found someone to mentor? If you can encourage, are you looking for those in need of encouragement? All of us have been given much. Sometimes the biggest obstacle to our meeting expectations is our failure to see ourselves properly. We all need to ask the question "What have I been given?" so that we can better answer "What can I do with it?" Examine yourself in terms of your talents as well as your resources. Then prayerfully consider how to best use them for God.

You can gaze over the fence and covet another person’s life or tell yourself that God has blessed you in ways you never could have earned. Do you ever battle with envy? Have you ever wondered why someone else’s life seems easier than yours? Have you ever struggled to celebrate the blessings of someone else who had what you thought you needed? Have you ever wished you could just switch lives with someone? Perhaps there are ways in which envy haunts us all, so it’s worth examining the heart of envy. What things prepare the heart for envy? Envy is forgetful. In concentrating on what we don’t have that we think we should have, we fail to keep in mind the huge catalog of blessings that are ours simply because God has chosen to place his bountiful love on us. This forgetfulness causes us to do more comparing and complaining than praising and resting. Envy misunderstands blessing. So often envy is fueled by misunderstanding what God’s care looks like. It is not always the care of provision, relief, or release. Sometimes God’s blessing comes in the form of trials that are his means of giving us things we could get no other way. Envy is selfish. Envy tends to put us in the center of our own worlds. It tends to make everything about our comfort and ease, our wants, needs, and feelings, and not about the plan and the glory of the God we serve. Envy is self-righteous. Envy has an “I deserve _____ more than they do” posture to it. It forgets that we all deserve immediate and eternal punishment, and that any good thing we have is an undeserved gift of God’s amazing grace. Envy is shortsighted. Envy has a right here, right now aspect to it that overlooks the fact that this moment is not all there is. Envy cannot see that this moment isn’t meant to be a destination, but a preparation for a final destination that will be beautiful beyond our wildest imagination. Envy questions God’s wisdom. When you and I envy, we tend to buy into the thought that we are smarter than God. In envy, we tend to think we know more and better, and if our hands were on the joystick, we would be handling things a different way. Envy is impatient. Envy doesn’t like to wait. Envy complains quickly and tires easily. Envy doesn’t just cry for blessings; it cries for blessings now. What is devastating about envy is that it questions God’s goodness, and when you do that, you quit running to him for help. So cry out for rescue—that God would give you a thankful, humble, and patient heart. His transforming grace is your only defense against envy. For further study and encouragement: Psalm 34

when young children in school recite poetry at class-day exercises, it is almost certain that they do not understand the meaning of many of the words they use. Thus, it happens that they come into the habit of using words and phrases without carefully examining their meanings. This tendency should be counteracted from the earliest stage. The child should be continually asked the meanings of words which it uses, and should be encouraged itself to inquire as to those meanings and to take the proper mental attitude. The use of the dictionary should be insisted upon even from an early age, the object being to avoid the formation of the habit of using words or phrases unintelligently, which is one of the worst habits that one can acquire.

The patient, when he discovers a neurotic peculiarity, tends to avoid examining it by immediately raising the question: "How did it come about?" Whether or not he is aware of doing so, he hopes to solve the particular problem by turning to its historical origin. The analyst must hold him back from this escape into the past and encourage him to examine first what is involved—in other words, to become familiar with the peculiarity itself. He must get to know the specific ways in which it manifests itself, the means he uses to cover it up, and his own attitudes toward it.

To gain a first was to receive a passkey that was supposed to open doors at the top — especially in the Civil Service, in the Diplomatic Service, and in similar public careers. Historical research was only one of those many doors, and by no means the most important one. Here, the English preference for the talented all-rounder — the adaptable and gentlemanly member of a ruling class — made itself plain. Most holders of firsts did not expect to stay in Oxford or in other centers of research and teaching. They made their way to the wider world. Nor was the final examination itself — and the undergraduate teaching that prepared for it — designed to foster any special skills in research. The essays that were written for tutors every week were usually read out to them at the beginning of the tutorial. They were twenty minutes to half an hour long and were expected to be successful rhetorical performances. They were trial runs for the answers that were expected in the final examination. One was encouraged to "think on ones feet" — to give quick (even entertaining) answers to complex questions, even if these answers bordered on the flip and the facile. These were the virtues of civil servants and journalists.

But what really caught her attention was the small article on page 3 about the first native professional nurse in South Africa: Cecilia Makiwane. Vera hadn’t heard of her before but in her heart she saluted this fellow nurse who came from a poor mission family and against all odds had passed the Cape Colonial Medical Council examination in December 1907 and was now actively encouraging other young native women to follow in her footsteps.

Do you elevate LGBTQ lives and critically examine the invisibility of majority characteristics? One of data’s strengths is its power to tell stories, which can shifts hearts and minds and encourage others to take action. However, increased visibility alone is not enough. A queer approach also problematizes the distinction between the center and the margins so the invisibility of majority identity characteristics, such as cis and heterosexual, are brought into focus and critically examined.

If you want really to do your best in an examination, fling away the book the day before, say to yourself, ‘I won’t waste another minute on this miserable thing, and I don’t care an iota whether I succeed or not.’ Say this sincerely, and feel it, and go out and play, or go to bed and sleep, and I am sure the results next day will encourage you to use the method permanently.

Finding God in all things. The spirituality of St. Ignatius of Loyola is founded on a simple principle, namely, that God can be found in all things. God is assuredly encountered in a special way in the liturgical proclamation of Scripture and in the celebration of the sacraments. But Ignatius insisted that human experience is also filled with religious significance. Through the practice of a daily examination of consciousness—a review of key moments in one’s day—a person can become adept at recognizing the presence of God in his or her daily encounters and activities. Paul’s bold statement in verse 6 reveals such adeptness. What might look to an outsider as simply the reunion of two friends was, for him, a manifestation of God’s gift of encouragement. The more we are aware of God’s presence in our lives, the more grateful we become—and the more we desire to praise and serve him at every moment and in every circumstance.

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

After years of examining the accumulating evidence, eight top health organizations joined forces and agreed to encourage Americans to eat more unrefined plant food and less food from animal sources, as revealed in the dietary guidelines published in the Journal of the American Heart Association. These authorities are the Nutrition Committee of the American Heart Association, the American Cancer Society, the American Academy of Pediatrics, the Council on Cardiovascular Disease in the Young, the Council on Epidemiology and Prevention, the American Dietetic Association, the Division of Nutrition Research of the National Institutes of Health, and the American Society for Clinical Nutrition. Their unified guidelines are a giant step in the right direction. Their aim is to offer protection against the major chronic diseases in America, including heart disease and cancer. “The emphasis is on eating a variety of foods, mostly fruits and vegetables, with very little simple sugar or high-fat foods, especially animal foods,” said

Drinks DUI expert group to help guide However, the best men s and women s drunken food you like it petty crimes, other traffic violations on the wrong goal that seems to be the direction. If you see that the light sentences and fines to get website traffic is violated, the citizen towards crime. When under the influence of a great interest behind the violation was due to more significant impact. Prison term effects were stuck down the back of people who are well, these licenses is likely that you want to deal with nutrition break and automated attacks can be, that s why. Yes it is expensive insurance, and other options in the outcome of the order of DUI, in everyday life, it affects people and the need to process, I love you. An experienced legal drunk driving charges, and it was presented to a lawyer immediately after the contract has announced that although his own. You are trying to remember the legal rights towards the maximum is very cool, you must be straight. The alternative thinking in any direction, does not encourage conservation officials as a record on suspicion of drunken driving after turning self, yourself simplest explanation, it may be possible to do so until is. His car really only answer whether the director should start by asking, encourages statement. A judgment is impaired, you probably have a file, you can use your account to say that the elements can get. When he finished, completely, their legal rights, and in a quiet warehouse to check their own direction and I will speak, and the optimal route is being used against itself. Most use a positive direction, you might think it accuses because your self, and also to examine the consequences of drinking have been able to rule out the presence of blood. Of course, as long as you do not accept the claims are by drinking in the area, they are deprived of a lawyer. Additional measures will not fix it claims that his lawyer, the Czech-out you can. Therefore, it is also within the laws of their country to be aware of your car. Owned independent certification system will be canceled. It can record their own and as an alternative to the paper license, driving license, was arrested for drunken driving, the licensee, are confiscated in accordance with the direction. License, for how long, but canceling function is based on the severity of their crime. But even apart from some a license, you completely lose its supply is proposed well motivated are not sure. Your sins, so not only is it important for your car can pass only confiscated. DUI price of any of the reception towards obtaining a driving license, DMV hearing is removed again, but the case was registered, although this aspect of themselves independently as a condition of. The court file, however, take care of yourself, as well as independent experts was chosen to listen to their constitution.

Similarly unsubstantiated upon close examination is the claim that there is somehow a parallel between current concern over child sexual abuse and witch hunts of previous historical eras. The only similarity is the presence of children making accusations against protesting adults; and even here the parallel is limited, since most child sexual abuse victims do not eagerly disclose their plights. The witch-hunt analogy does not work for several reasons. In the past people became hysterial about witches because ignorance and lack of education led them to believe in a nonexistent evil, whereas current concern about child sexual abuse results from increased education and sophisticated research, and a growing body of medical and psychological proofs that validate the existance of a very real evil. Witch hunts flourished because the authoritative force of society, the Church, encouraged them and supported accusers. In our society, however, validation of child sexual abuse victims has occurred despite the failure of our authoritative force, the legal system, to encourage the abusers. Witches were tortured, hanged, and burned. Child abusers are rarely reported to authorities, and those who are seldom see the inside of a jail or even a psychiatrist's office. National statistics on child sexual abuse indicate, for example, that judges only see 15.4 percent of sexual abuse cases.(39)

I have argued elsewhere that DWYL is an essentially narcissistic schema, facilitating willful ignorance of working conditions of others by encouraging continuous self-gratification. I have also argued that DWYL exposes its adherents to exploitation, justifying unpaid or underpaid work by throwing workers’ motivations back at them; when passion becomes the socially accepted motivation for working, talk of wages or reasonable scheduling becomes crass. This book examines the many expectations about what work can provide under the DWYL creed, and the sacrifices that workers make in order to meet those expectations.

If you are a woman who truly wants to have peaceful relationships, I encourage you to examine yourself and ask God to reveal to you any unrealistic expectations you may have of other people.

The quality of students wasn’t an issue; Tsinghua and nearby Peking University attracted the highest-scoring students from each year’s national examinations. But the SEM’s curriculum and teaching methods were dated, and new faculty members were needed. To be a world-class school required world-class professors, but many instructors, holdovers from a bygone era, knew little about markets or modern business practices. The school’s teaching was largely confined to economic theory, which wasn’t very practical. China needed corporate leaders, not Marxist theoreticians, and Tsinghua’s curriculum placed too little emphasis on such critical areas as finance, marketing, strategy, and organization. The way I see it, a business education should be as much vocational as academic. Teaching business is like teaching medicine: theory is important, but hands-on practice is essential. Medical students learn from cadavers and hospital rounds; business students learn from case studies—a method pioneered more than a century ago by Harvard Business School that engages students in analyzing complex real-life dilemmas faced by actual companies and executives. Tsinghua’s method of instruction, like too much of China’s educational system, relied on rote learning—lectures, memorization, and written tests—and did not foster innovative, interactive approaches to problem solving. Students needed to know how to work as part of a team—a critical lesson in China, where getting people to work collaboratively can be difficult. At Harvard Business School we weren’t told the “right” or “wrong” answers but were encouraged to think for ourselves and defend our ideas before our peers and our at-times-intimidating professors. This helped hone my analytical skills and confidence, and I believed a similar approach would help Chinese students.

At a time when we need an urgent national conversation about how schools and curriculum should address the environmental crisis, we're being told that the problems we need to focus on are teacher incompetence, government monopoly, and market competition. The reform agenda reflects the same private interests that are moving to shrink public space-interests that have no desire to raise questions that might encourage students to think critically about the roots of the environmental crisis, or to examine society's unsustainable distribution of wealth and power.

Science fiction constantly interrogates the limits of identity and the nature of difference. The latter is frequently described through a quasi-allegorical displacement of the alien on to other countries and planets, following a strategy of encounter whereby readers are encouraged to re-examine their self-conceptions as a result of confrontation with the Other, with beings whose culture is rarely explored in its own right, but rather to highlight the markers of difference.

Dons to me were sports-jacketed figures with pastel ties, reclining under the great chestnut-tree at Balliol in apparent indolence, but all the while razor-keen to detect inconsistencies in attitude or standpoint. I say 'attitude or standpoint' since formal argument held little appeal. I agreed...that some of the inconsistencies...could be approached ratiocinatively, and examined for logical contradiction; but the deeper kinds of awareness were to be reached intuitively rather than through rationalizations. This in fact constituted my justification for studying imaginative literature...rather than history or philosophy or psychology. I held that when one sensed (rather than 'detected') a defect of style, a false emphasis of rhythm, or an inadequate characterization, one was at that point gaining insight into the real subject of enquiry, through the gap between the thing made and its potentiality; and from that point one must go forward and into the work, not outward into analogy and speculation, however brilliant. What I was looking for was not a methodology but a way of life, one which would encourage and sustain a maximum receptivity to works of art.

After the publication of a report in 1967 by Bridget Plowden, an amateur educationalist, describing primary schooling, Britain’s education system had become an ideological battleground. Masked by a scattering of platitudes about improving schools, Plowden recommended the destruction of traditional education. Children, she wrote, should no longer sit in rows of desks but instead gather in groups around tables to encourage self-learning. She also recommended that the eleven-plus examination, a three-part test (English, maths and intelligence) taken in one day that irrevocably determined a child’s educational fate – either to blossom in a grammar school or be consigned to failure in a secondary modern school – should be abandoned. Grammar schools should be replaced by non-selective comprehensives that mixed children of all standards. With cross-party support, successive Labour and Conservative governments implemented her recommendations.

The Contrarian’s Guide to Leadership (2005). He advises that a leader “needs to be able to see the shades of gray inherent in a situation in order to make wise decisions as to how to proceed” (p. 7). He encourages leaders to examine all arguments without forming an opinion, using an F. Scott Fitzgerald quote for support: “The test of a first-rate mind is the ability to hold two opposing thoughts at the same time while still retaining the ability to function

He had sat there with ten glasses set out in front of him, and panicked when he tasted the first. He thought that the wine was Portuguese, and was on the point of setting out the arguments to support this view when it had occurred to him that it might be Argentinian. From then on, his progress through the examination had gone downhill. Instead of using the small spittoon that each candidate had on his desk, William had drained the first glass dry. The second sample, a Côtes du Rhône, he found no difficulty in identifying. Encouraged by this success, he again swallowed the entire glass, and by the time he reached the sixth sample he was drunk.

February 21 MORNING “He hath said.” — Hebrews 13:5 IF we can only grasp these words by faith, we have an all-conquering weapon in our hand. What doubt will not be slain by this twoedged sword? What fear is there which shall not fall smitten with a deadly wound before this arrow from the bow of God’s covenant? Will not the distresses of life and the pangs of death; will not the corruptions within, and the snares without; will not the trials from above, and the temptations from beneath, all seem but light afflictions, when we can hide ourselves beneath the bulwark of “He hath said”? Yes; whether for delight in our quietude, or for strength in our conflict, “He hath said” must be our daily resort. And this may teach us the extreme value of searching the Scriptures. There may be a promise in the Word which would exactly fit your case, but you may not know of it, and therefore you miss its comfort. You are like prisoners in a dungeon, and there may be one key in the bunch which would unlock the door, and you might be free; but if you will not look for it, you may remain a prisoner still, though liberty is so near at hand. There may be a potent medicine in the great pharmacopoeia of Scripture, and you may yet continue sick unless you will examine and search the Scriptures to discover what “He hath said.” Should you not, besides reading the Bible, store your memories richly with the promises of God? You can recollect the sayings of great men; you treasure up the verses of renowned poets; ought you not to be profound in your knowledge of the words of God, so that you may be able to quote them readily when you would solve a difficulty, or overthrow a doubt? Since “He hath said” is the source of all wisdom, and the fountain of all comfort, let it dwell in you richly, as “A well of water, springing up unto everlasting life.” So shall you grow healthy, strong, and happy in the divine life.

ENTERTAINING STORIES, FOUNDED ON FACT, And selected for the purpose of ERADICATING THOSE FEARS, WHICH THE IGNORANT, THE WEAK, AND THE SUPERSTITIOUS, ARE BUT TOO APT TO ENCOURAGE, FOR WANT OF PROPERLY EXAMINING INTO THE CAUSES OF SUCH ABSURD IMPOSITIONS.

Here are some action words to help act as thought starters as you determine what you are asking of your audience: accept | agree | begin | believe | change | collaborate | commence | create | defend | desire | differentiate | do | empathize | empower | encourage | engage | establish | examine | facilitate | familiarize | form | implement | include | influence | invest | invigorate | know | learn | like | persuade | plan | promote | pursue | recommend | receive | remember | report | respond | secure | support | simplify | start | try | understand | validate

When considering the topic of spirituality or religion, I would encourage you to look at Christianity first. It is a testable religion. That is, it is based on evidence. The evidence is philosophical and historical. It can be examined and then we can all make our decision.

qualitative market research in Myanmar Address Ramakrishna Paramhans Ward, PO mangal nagar, Katni, [M.P.] 2nd Floor, Above KBZ Pay Centre, between 65 & 66 street, Manawhari Road Mandalay, Myanmar - Phone +95 9972107002 +91 7222997497 Subjective Statistical surveying in Myanmar: Revealing Bits of knowledge for Business Development In the present globalized commercial center, understanding buyer conduct and market elements is urgent for organizations to flourish. Myanmar, with its quickly developing economy, presents special open doors and difficulties for organizations hoping to lay out areas of strength for an in the district. As organizations look to acquire an upper hand, the meaning of subjective statistical surveying in Myanmar couldn't possibly be more significant. This article digs into the significance of qualitative market research in Myanmar and how it tends to be instrumental in driving business development in the powerful Myanmar market. Myanmar, previously known as Burma, has seen critical political and monetary changes as of late, prompting expanded unfamiliar speculation and development across different areas. This change has brought about shifts in buyer inclinations, buying power, and market patterns. To explore this advancing scene effectively, organizations should participate in thorough subjective statistical surveying to acquire nuanced experiences into buyer conduct, inclinations, and social impacts. qualitative market research in Myanmar centers around understanding the "whys" behind buyer conduct, digging into the basic inspirations, feelings, and insights that drive dynamic cycles. Dissimilar to quantitative exploration, which gives mathematical information and factual examination, subjective examination offers a more profound comprehension of customer perspectives and inclinations, making it priceless for organizations looking to fit their techniques to the Myanmar market. One of the critical benefits of subjective statistical surveying in Myanmar is its capacity to uncover social subtleties and context oriented factors that impact buyer conduct. Given Myanmar's different ethnic gatherings, dialects, and cultural standards, a nuanced comprehension of nearby traditions and customs is fundamental for organizations meaning to resound with the interest group. Subjective examination procedures, for example, inside and out interviews, center gatherings, and ethnographic investigations empower scientists to dive into these social complexities, giving organizations noteworthy bits of knowledge for item improvement, promoting methodologies, and brand situating. Also, subjective examination assumes a significant part in distinguishing arising patterns and market holes that may not be obvious through quantitative information alone. By connecting straightforwardly with buyers and key partners, organizations can acquire subjective experiences into advancing business sector elements, possible undiscovered portions, and moving customer inclinations. This, thus, enables organizations to adjust their contributions and methodologies proactively, remaining on the ball in Myanmar's quickly changing business sector scene. As well as illuminating vital business choices, subjective statistical surveying encourages a more profound association among organizations and the nearby local area. By effectively including Myanmar purchasers in the examination cycle, organizations show a promise to understanding and tending to their requirements, cultivating trust and brand reliability simultaneously. This human-driven approach is especially relevant in Myanmar, where individual connections and local area ties hold huge influence over customer conduct.

Kennon Smith in their delineating of critical issues in education through the studio. Central to their investigation is a connection with other fields of design and bringing common essential characteristics to the field of instructional design. Design and narrative meet in two chapters. In the first, Katherine Cennamo relates her experiences in pairing two design forms in a multidisciplinary design studio. Not all design work is alike and different cultures exist in different disciplines. At the same time, there are lessons to be learned through this innovative studio environment. Subsequently, Wayne Nelson and David Palumbo present the crossover of an interactive design firm to engagement with instructional design. Blending processes and ideas from product design and user-experience design informs their work, beginning from their entertainment-oriented experience and moving toward an educational product. How people design—whether they are instructional designers, architects, or end users—is a valuable base for practice and education. Chapters by Lisa Yamagata-Lynch and Craig Howard examine the design process using different methods of inquiry, but both help us in our quest for understanding. While Yamagata-Lynch uses Cultural Historical Activity Theory to examine design from an end-user point of view, Howard builds on an extensive use of the case study method to examine our own practices of instructional design. As we have seen in these chapters, instructional design is a diverse field and, while the specific subject matter is important, it is but one component of education. Wayne Nelson outlines the possible scope of research and practice and finds ways to integrate the field beyond traditional educational research. The qualitative and subjective aspects of instructional design must also be addressed. The specific elements of message design, judgment, and ethics are presented in chapters by M.J. Bishop, Nilufer Korkmaz and Elizabeth Boling, and Stephanie Moore. Each is critical in a holistic understanding of the field of instructional design, touching on such questions as how we convey meaning and information, our judgment of quality in our work, and our responsibilities as designers. We began the symposium with the idea of the value of design thinking, and Gordon Rowland, in his chapter, presents a method for improving the use of design in learning and thinking. Design is “a unique and essential form of inquiry,” and Rowland’s method can advance the use of design as a full-fledged educational component. Examining design and education encourages us to address larger, more systemic issues. Marcia Ashbaugh and Anthony Piña examine leadership thinking and how it could infuse and direct instructional design. How to improve the practice of design inquiry extends to the full field of education and to leadership in higher education. Paul Zenke’s chapter examines the role of university leadership as designers. Challenges abound in the modern age for higher education, and the application of design thinking and transformation is sorely needed. Our story, the chapters of this book, began with detailed views of the work of instructional design

Before scientists began researching the Leadership LAB’s technique, few studies supported the possibility that campaigns could change voters’ views on polarized, partisan, politically controversial issues, especially not with door-to-door canvassing. The academic literature in political science is aggressively pessimistic in this regard. In their book Get Out the Vote! , political scientists Donald Green and Alan Gerber examined more than one hundred published papers detailing attempts to influence voters’ opinions with mailouts, canvassing, phone calls, and television ads. Green and Gerber concluded it was highly unlikely any of them made any impact. Zero. In the rare instances in which a communication technique did alter people’s opinions, people tended to revert back to their original position within a few days after their social networks reasserted their influence. Fleischer paid Donald Green a visit at Columbia University and showed him what the LAB had been up to over the last few years. After seeing some of the videos, Green was astonished. “One day, Dave announced to me that he thought that he had had this insight,” Green told me. “He had found what was lying behind resistance to same-sex marriage and what kinds of things could encourage a change of opinion. I, being the skeptical sort that I am, said that you really need to test it rigorously before I, or anyone else, is going to believe you.

Rent answers the question of how people come together this way: through shared hardship, a message of the story that was readily adopted by the show’s most dedicated audiences. All theater brings people together in a room, but musical theater regularly brings people together to contemplate the spectacle of people coming together, in book, song, and dance. Musical theater also encourages and relies on the audience’s desire to perform the songs that they have heard performed, and to form communities based on that desire. In its examination and staging of the problems and pleasures of community on stage to a group of people offstage, live musical theater offers an experience unlike anything else.

Veeraloka Book House - A Center point of Kannada Writing 207, 2nd Floor, 3rd Main Rd, Chamrajpet, Bengaluru, Karnataka 560018 Call – +91 7022122121 Veeraloka kannada bookshop is a famous objective for admirers of Kannada writing, known for its rich assortment and commitment to advancing territorial works. Arranged in the core of Karnataka, this notable bookshop fills in as a social guide, offering perusers admittance to probably the best works in Kannada writing. Whether you're an enthusiastic peruser, an understudy, or a specialist, Veeraloka Book House has turned into the go-to put for anybody looking for quality Kannada books. A Tradition of Kannada Writing Veeraloka Book House was established with the mission of safeguarding and advancing Kannada writing. Throughout the long term, it has become something other than a bookshop — it has transformed into a social establishment. The book shop invests heavily in being one of only a handful of exceptional spots where one can track down uncommon and exemplary works, contemporary books, and instructive materials across the board place. It has contributed altogether to supporting the Kannada language by making writing open to perusers of any age and foundations. A Tremendous Assortment One of the greatest draws of Veeraloka Book House is its broad assortment of books. The shop brags a wide cluster types, including verse, books, verifiable works, life stories, expositions, and examination materials. From the compositions of antiquated Kannada artists like Pampa and Ranna to current creators like Kuvempu, U.R. Ananthamurthy, and Girish Karnad, Veeraloka Book House takes care of a wide range of scholarly preferences. Other than writing, the shop additionally offers reading material, scholarly works, youngsters' writing, and books on way of thinking, otherworldliness, and self-advancement. This guarantees that the bookshop isn't just for easygoing perusers yet in addition for researchers and understudies looking for information on a large number of subjects. Support for Arising Scholars Veeraloka Book House has likewise turned into a stage for maturing writers. The book shop frequently has book dispatches, verse readings, and scholarly conversations, offering new essayists a chance to introduce their work to a more extensive crowd. This has made the bookshop a huge piece of Karnataka's scholarly biological system. By supporting arising creators, it guarantees that the fate of Kannada writing keeps on thriving. Local area Commitment and Occasions Aside from being a spot for purchasing books, Veeraloka kannada bookshop assumes a vital part in drawing in with the neighborhood local area. The book shop oftentimes arranges scholarly occasions, studios, and conversations, welcoming perusers, authors, and learned people to share their adoration for Kannada writing. These occasions advance perusing as well as encourage a feeling of social character and pride among Kannada speakers. Online Presence With regards to present day patterns, Veeraloka kannada bookshop has embraced the computerized world by making its assortment accessible on the web. This permits Kannada perusers from across the globe to get to their number one books with only a couple of snaps. The web-based entry is easy to understand and gives definite portrayals of each book, guaranteeing that clients have a simple and consistent shopping experience. End Veeraloka Book House is something other than a book shop; it is an image of Karnataka's rich scholarly legacy. With its wide assortment, support for arising essayists, and profound commitment with the local area, the shop keeps on being a treasured spot for anybody energetic about Kannada writing. Whether you visit face to face or peruse its broad web-based assortment, Veeraloka Book House offers an advancing encounter for all book sweethearts.

While my closest friends were encouraging of the process, soon it became apparent that self-examination made me boring to the wrong people. I started to drink less and less – always questioning whether I was doing it to have fun or doing it to distract myself from a problem. I tried to put a stop to people-pleasing, aware that giving my time and energy away so freely was what was chipping away at the void that I didn’t want to turn into a quarry. I was more honest; I told people when I was upset or offended or angry and valued the sense of calm that came with integrity, paid with the small price of an uncomfortable conversation. I became more self-aware, so inevitably I made a tit of myself for the amusement of other people far less.” Excerpt From Everything I Know About Love Dolly Alderton This material may be protected by copyright.

Hero worship, when properly entered into, has a great deal of poetry in it. It inspires and motivates, renews and revives. It encourages introspection, investigation of desire, personal moral inventory and all manner of fruitful examinations. The cargo of goodwill that spells of extreme admiration create, can provide personal ballast against discouragement and grief. To be in the habit of fixing another with your highest personal regard over time increases your capacity to love. . . . Hero worship can be an emotional Olympics, a way of testing one’s lowest and highest drives. My Judy-love strengthens and inspires what is already good in me and what is bad. It helps me become more completely and entirely myself. And if the poetry of hero worship imparts some measure of heroism on the practitioner, then that is all to the good.

But what about the popes? Did they not steer the Church away from slavery? The answer is: they did not. They too believed and taught that slavery was part of Catholic doctrine. Understandably perhaps, popes consider themselves first and foremost guardians of tradition. And tradition is judged by what has been done in the Church throughout the centuries, without examining the credentials of the practice... In AD 362 a diocesan council at Gangra in present-day Turkey ex-communicated whoever dared to encourage a slave to despise his master or escape from his service. Although this was a purely local event, it was a dangerous precedent. In AD 650, acting on this precedent, Pope Martin I condemned people who taught slaves about freedom or helped them escape. A number of Church Councils imposed slavery as a form of punishment. It was used with a twisted sense of justice against priests who transgressed the new law of priestly celibacy. The ninth council of Toledo (AD 655) imposed permanent slavery on the children of priests — yet how could these poor boys and girls be held responsible for their father's violating a rule of Church discipline? The Synod of Melfi under Pope Urban II (AD 1089) inflicted unredeemable slavery on the wives of priests — again, a cruel form of misguided justice that betrayed every human right under the sun. But in terms of ecclesiastical bonding, it added weight to presumed tradition. The Church itself imposed slavery. So it can be done. Therefore it must be right!

Taryn seemed well enough tonight,' he says. 'Roses in her cheeks and merriment on her lips.' 'Let's be sure she stays that way,' I say. His brows rise. 'Would you like me to seduce her away from Locke? I could certainly try. I promise nothing in the way of results, but you might find amusement in the attempt.' 'No, no absolutely not, do not do that,' I say, and do not examine the hot spike of panic his words induce. 'I just mean try to keep Locke from being his worst self when she's around, that's all.' He narrows his eyes. 'Shouldn't you encourage just the opposite?' Perhaps it would be better for Taryn to discover unhappiness with Locke as soon as possible. But she's my sister, and I never want to be the cause of her pain. I shake my head. He makes a vague gesture in the air. 'As you wish. Your sister will be wrapped in satin and sackcloth, as protected from herself as I can make her.' I stand. 'The council wants Locke to arrange some amusement to please Grimsen. If it's nice, perhaps the smith will make you a cup that never runs out of wine.' Cardan gives me a look up through his lashes that I find hard to interpret and then rises, too. He takes my hand. 'Nothing is sweeter,' he says, kissing the back of it, 'but that which is scarce.' My skin flushes, hot and uncomfortable.

In the Parable of the Talents, people are encouraged not to bury their talents in the ground. Take heed to this and don't hide your gifts. Maximize the potential that you've been endowed with.

Later in the day, Holly frowned at her reflection in the mirror. “This can’t be right!” Holly muttered to herself. She looked like a cross between a panda bear and a raccoon. She had tried to apply a more advanced version of makeup than she was used to, and it was not going well. “Smokey eye, my foot! I look like I have two black eyes.” She had not done the proper shading with her eye shadow, and now her large green eyes were encased with a deep black color that spanned her entire eyelid. “Maybe I should try a different one,” Holly mused aloud. She sat in William’s bedroom at his dresser. She already had on her pretty crushed velvet black dress and a small heart-shaped diamond pendant. It had been William’s birthday gift to her last year. “Let me re-read this article again to see if I can make sense of these instructions.” Holly read her magazine article out loud. “Which Greek Goddess are you? Athena, Venus, or Aphrodite? Check out our makeup tips below to turn heads at your next event!” “Hmmmm, that sounds soooooo good, if only I was better at applying makeup.” She had decided to try their Aphrodite look and had been trying to apply the eyeliner to give her a smoky eye effect. Holly had to wash her face four times already and start over because each time was worse than the last. “Concentrate, Holly, or you’ll be late for the gala. This is your last chance; it’s do or die time!” she warned her reflection in the mirror. “So, it says to put the light grey eyeshadow on the inner one-third of my eyelids. Hmmm, maybe that’s the problem. I don’t know where the inner third is.” She got an idea and went to William’s desk. Looking around, she found a ruler. “Ah-ha! Eureka, I got it!” She went back to her position at his dresser and closed her eyes for a quick, small prayer, then held the ruler up to measure her eye. “Ah-ha! Twenty-one millimeters. So, that means the inner one-third of my eye must be from my nose out seven millimeters . . . right about HERE!” Holly expertly applied the light grey eye shadow to the inner third of her eyelids. “What a big improvement already! Wow! I’m not a panda bear anymore! Ok, one-third down, two-thirds to go . . . I can do this!” Reading further, she said, “Ok, now apply the dark grey eye shadow to the next third of your eye, finishing with the dark brown eye shadow on the outer third of your eyelid.” Holly expertly followed the instructions and sat back in her chair, stunned. She looked beautiful! She had achieved the desired effect, and now her green eyes were enhanced to perfection. “Wow, wow, wow!” Holly felt encouraged to keep going. She read the next instructions. “‘Now, apply blush to your face with an emphasis on contouring your cheekbones.’” “‘Contouring my cheekbones? Who do they think I am, Rembrandt?” Holly said with a groan. Holly gingerly picked up her blush container as if it were about to bite her. She decided another quick prayer wouldn’t go amiss. With a deep breath she muttered, “Ok, I’m going in!” She glanced nervously at the picture in the magazine and tried her hardest to follow it along her cheekbones. “That turned out pretty good!” Holly turned her face this way and that, examining it. It may not have been exactly as in the picture, but the blush now accentuated her beautiful high cheekbones. “Whew! Only the lip left, thank goodness! You got this, Holly!” She encouraged her reflection in the mirror.