Examination Preparation Quotes

We must be careful not to discourage our twelve-year-olds by making them waste the best years of their lives preparing for examinations.

As we forge deeper into this issue of forgiveness, we must be prepared to open up and discuss things that bother us before they escalate to a crisis level. We must examine our struggles with forgiveness in which there are not overt offenses or blatant betrayals. I'm convinced that seeds of resentment take root in the silent frustrations that never get discussed. Other people cannot read our minds--or our palms!--and that is why we have tongues to speak.

When you look in the mirror, it's usually to fix your hair or put on makeup. To examine your body searching for problem areas. We look at ourselves to see the flaw, not beauty. And we look at predictable times, in the morning, after using the bathroom, before bed. We hardly ever see ourselves when we aren't prepared for inspection. But only when you're unprepared can you see your true self, your true beauty.

From the sound of pattering raindrops I recaptured the scent of the lilacs at Combray; from the shifting of the sun's rays on the balcony the pigeons in the Champs-Elysées; from the muffling of sounds in the heat of the morning hours, the cool taste of cherries; the longing for Brittany or Venice from the noise of the wind and the return of Easter. Summer was at hand, the days were long, the weather was warm. It was the season when, early in the morning, pupils and teachers repair to the public gardens to prepare for the final examinations under the trees, seeking to extract the sole drop of coolness vouchsafed by a sky less ardent than in the midday heat but already as sterilely pure.

Be prepared to re-examine your reasoning

She could not explain in so many words, but she felt that those who prepare for all the emergencies of life beforehand may equip themselves at the expense of joy. It is necessary to prepare for an examination, or a dinner-party, or a possible fall in the price of stock: those who attempt human relations must adopt another method, or fail.

My usual instruction to students when they are preparing to write their examinations is "think before you answer the questions". I am convinced that some multiple choice answers could be so close that you might not know the very one that answers the question correctly! Such is life. To choose your suitable dreams, you must think well!

I went to Harvard for examination with two men not as well prepared as I. Both passed easily, and I flunked, having sat through two or three examinations without being able to write a word.' The same happened at Yale, Both schools turned him down. He never forgot it.

An hour and seven minutes after walking up. I stood with Noelle outside the Trust's house and prepared to raise my first -- and hopefully only -- demon. Three minutes after that I looked at my demon and burst into laughter. "What?" the demon asked, turning its head 360 degrees to examine itself "What's so Funny?" "Why is the Summoner laughing and crying at the same time? I don't see what's so funny. I'm a demon; where's my respect? Where's the fear and cowering before me?

Michael looked around the beautiful garden with its many colored flowers, fragrant lemon trees, the old statures of the gods dug from ancient ruins, other newer ones of holy saints, the rose-colored walls across the villa. It was a lovely setting for the examination of twelve murderous apostles.

Don’t live life as a spectator. Always examine life: Espouse new ideas, long for new things, constantly discovering new interests, escaping from boring routines. Engage life with enthusiasm; grasping life aggressively and squeezing from it every drop of excitement, satisfaction, and joy. The key to unleashing life’s potential is attitude. The person who approaches life with a child-like wonder is best prepared to defy the limitations of time, is more “alive,” more of a participant in life than the person who remains a spectator.

When once more alone, I reviewed the information I had got; looked into my heart, examined its thoughts and feelings, and endeavoured to bring back with a strict hand such as had been straying through imagination's boundless and trackless waste, into the safe fold of common sense. Arraigned to my own bar, Memory having given her evidence of the hopes, wishes, sentiments I had been cherishing since last night--of the general state of mind in which I had indulged for nearly a fortnight past; Reason having come forward and told, in her quiet way a plain, unvarnished tale, showing how I had rejected the real, and rapidly devoured the ideal--I pronounced judgement to this effect-- That a greater fool than Jane Eyre had never breathed the breath of life; that a more fantastic idiot had never surfeited herself on sweet lies, and swallowed poison as if it were nectar. "You," I said, "a favourite with Mr. Rochester? You're gifted with the power of pleasing him? You're of importance to him in any way? Go!--your folly sickens me. And you have derived pleasure from occasional tokens of preference--equivocal tokens shown by a gentleman of family and a man of the world to dependent and novice. How dared you? Poor stupid dupe! Could not even self-interest make you wiser? You repeated to yourself this morning the brief scene of last night? Cover your face and be ashamed! He said something in praise of your eyes, did he? Blind puppy! Open their bleared lids and look on your own accursed senselessness! It does no good to no woman to be flattered by her superior, who cannot possibly intend to marry her; and it is madness in all women to let a secret love kindle within them, which, if unreturned and unknown, must devour the life that feeds it; and if discovered and responded to, must lead into miry wilds whence there is no extrication. "Listen, then, Jane Eyre, to your sentence: tomorrow, place the glass before you, and draw in chalk your own pictures, faithfully, without softening on defect; omit no harsh line, smooth away no displeasing irregularity; write under it, 'Portrait of a Governess, disconnected, poor, and plain.' "Afterwards, take a piece of smooth ivory--you have one prepared in your drawing-box: take your palette, mix your freshest, finest, clearest tints; choose your most delicate camel-hair pencils; delineate carefully the loveliest face you can imageine; paint it in your softest shades and sweetest lines, according to the description given by Mrs. Fairfax of Blanche Ingram; remember the raven ringlets, the oriental eye--What! you revert to Mr. Rochester as a model! Order! No snivel!--no sentiment!--no regret! I will endure only sense and resolution... "Whenever, in the future, you should chance to fancy Mr. Rochester thinks well of you, take out these two pictures and compare them--say, "Mr. Rochester might probably win that noble lady's love, if he chose to strive for it; is it likely he would waste a serious thought on this indignent and insignifican plebian?" "I'll do it," I resolved; and having framed this determination, I grew calm, and fell asleep.

I went to Harvard for examination with two men not as well prepared as I. Both passed easily, and I flunked, having sat through two or three examinations without being able to write a word," Burnham said. Larson wrote, "The same happened at Yale. Both schools turned him down. He never forgot it.

The newspapers recommended preparations which hastened the growth of the beard, and twenty-four- and twenty-five-year-old doctors, who had just finished their examinations, wore mighty beards and gold spectacles even if their eyes did not need them, so that they could make an impression of “experience” upon their first patients.

But the examinations are the chief bugbears of my college life. Although I have faced them many times and cast them down and made them bite the dust, yet they rise again and menace me with pale looks, until like Bob Acres I feel my courage oozing out at my finger ends. The days before these ordeals take place are spent in cramming your mind with mystic formula and indigestible dates—unpalatable diets, until you wish that books and science and you were buried in the depths of the sea. At last the dreaded hour arrives, and you are a favoured being indeed if you feel prepared, and are able at the right time to call to your standard thoughts that will aid you in that supreme effort. It happens too often that your trumpet call is unheeded. It is most perplexing and exasperating that just at the moment when you need your memory and a nice sense of discrimination, these faculties take to themselves wings and fly away. The facts you have garnered with such infinite trouble invariably fail you at a pinch.

No one spotted anything wrong with the pilot’s ID?” Mr Brown stepped closer and studied the corpse. “Interesting. Same modus as they used with Ms Hollister?” He stepped back to gain perspective and looked round. “Have forensics examined her?” “Yes, sir. Confirmed the use of a needle dart. They say it is difficult to put a time of death on her because the killer used a body coolant to drop the temperature and preserve it. One other thing, sir. Someone took a skin peel from her hands, and they made a face mould and took hair from her head.” “Professional then.” Mr Brown paused. “Very well, I’ll talk to the head of forensics. Inform next of kin and prepare a media release.” He ran a check. “If whoever killed her piloted the last shuttle to the surface and used her ID and passed the DNA check, that means the murderer is now on Mars.” Turning to go, he ordered, “Hold the next of kin and media release until I say otherwise. I don’t want anyone to know we’ve found her.”  

What we now call education is not education at all, because nobody talks to you about all these things. Your teachers prepare you to pass examinations, but they do not talk to you about living, which is most important; because very few know how to live. Most of us merely survive, we somehow drag along, and therefore life becomes a dreadful thing. Really to live requires a great deal of love, a great feeling for silence, a great simplicity with an abundance of experience; it requires a mind that is capable of thinking very clearly, that is not bound by prejudice or superstition, by hope or fear. All this is life, and if you are not being educated to live, then education has no meaning.

. . . anyone who wants to elaborate relevant liberation theology must be prepared to go into the 'examination hall' of the poor. Only after sitting on the benches of he humble will he or she be entitled to enter a school of 'higher learning.

A book is a possibility,” he says. “It is always prepared to speak. Even someone who does not understand its language can pass it on to others who can read it very well, so that it may do its wicked work on them. Or he could learn the language, and if there’s no one to teach it to him, he might find a way to teach it to himself. That’s not unheard of either. It can be achieved purely by examining the letters, by counting their frequency, by contemplating their pattern, for the human mind is powerful.

Seek at once, therefore, to be able to say to every unpleasing semblance, “You are but a semblance and by no means the real thing.” And then examine it by those rules which you have; and first and chiefly by this: whether it concerns the things which are within our own power or those which are not; and if it concerns anything beyond our power, be prepared to say that it is nothing to you.

I went to Harvard for examination with two men not as well prepared as I. Both passed easily, and I flunked, having sat through two or three examinations without being able to write a word.' The same happened at Yale, Both schools turned him down. He never forgot it.

My personal experiences of openly declaring myself a survivor taught me that if you want to tell someone that their friend or acquaintance raped you, you must be prepared for an intense examination of your every mistake, accidental dishonesty or white lie. If they can find anything (which they will, because we are human) it may well be enough for them to discredit you in their own minds, because that is easier than accepting rapists live among us. They are not scary monsters hiding in the dark, they are part of our society, our colleagues and our friends. If

Prepare YOURSELF for today, as if the examination is tomorrow

In choosing to enter fully into each patient’s life, I, the therapist, not only am exposed to the same existential issues as are my patients but must be prepared to examine them with the same rules of inquiry. I must assume that knowing is better than not knowing, venturing than not venturing; and that magic and illusion, however rich, however alluring, ultimately weaken the human spirit.

Great pressure is brought to bear to make us undervalue ourselves. On the other hand, civilization teaches that each of us is an inestimable prize. There are, then, these two preparations: one for life and the other for death. Therefore we value and are ashamed to value ourselves. We are hard boiled. We are schooled in quietness and, if one of us takes his measure occasionally, he does so coolly, as if he were examining his fingernails, not his soul, frowning at the imperfections he finds as one would at a chip or a bit of dirt. Because, of course, we are called upon to accept the imposition of all kinds of wrongs, to wait in ranks under a hot sun, to run up a clattering beach, to be sentries, scouts or workingmen, to be those in the train when it is blown up, or those at the gates when they are locked, to be of no significance, to die. The result is that we learn to be unfeeling toward ourselves and incurious. Who can be the earnest huntsman of himself when he knows he is in turn a quarry? Or nothing so distinctive as quarry, but one of a shoal, driven toward the weirs. But I must know what I myself am.

Why do we go through the struggle to be educated? Is it merely in order to pass some examinations and get a job? Or is it the function of education to prepare us while we are young to understand the whole process of life? And what does life mean? Is not life an extraordinary thing? The birds, the flowers, the flourishing trees, the heavens, the stars, the rivers and the fish therein—all this is life. Life is the poor and the rich; life is the constant battle between groups, races and nations; life is meditation; life is what we call religion, and it is also the subtle, hidden things of the mind—the envies, the ambitions, the passions, the fears, fulfilments and anxieties. All this and much more is life.

Study after study shows that diverse teams perform better. In a 2014 report for Scientific American, Columbia professor Katherine W. Phillips examined a broad cross section of research related to diversity and organizational performance. And over and over, she found that the simple act of interacting in a diverse group improves performance, because it “forces group members to prepare better, to anticipate alternative viewpoints and to expect that reaching consensus will take effort.

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.

Maybe it was as simple as believing things were what you wanted them to be? Maybe that was all it took? If there was anything Byron had learned that summer, it was that a thing was capable of being not one but many different things, and some of them contradictory. Not everything had a label. Or if it did, you had to be prepared to re-examine that label from time to time and paste another alongside it. The truth could be true, but not in a definite way. It could be more or less true; and maybe that was the best a human being could hope for.

We acquire skills like compassion, empathy, and patience (Rule 1). This prepares us to share love because we’ll need these qualities when we love someone else. We will also examine our past relationships to avoid making the same mistakes in relationships going forward (Rule 2).

To the bankrupt poet, to the jilted lover, to anyone who yearns to elude the doubt within and the din without, the tidal strait between Manhattan Island and her favorite suburb offers the specious illusion of easy death. Melville prepared for the plunge from the breakwater on the South Street promenade, Whitman at the railing of the outbound ferry, both men redeemed by some Darwinian impulse, maybe some epic vision, which enabled them to change leaden water into lyric wine. Hart Crane rejected the limpid estuary for the brackish swirl of the Caribbean Sea. In each generation, from Washington Irving’s to Truman Capote’s, countless young men of promise and talent have examined the rippling foam between the nation’s literary furnace and her literary playground, questioning whether the reams of manuscript in their Brooklyn lofts will earn them garlands in Manhattan’s salons and ballrooms, wavering between the workroom and the water. And the city had done everything in its power to assist these men, to ease their affliction and to steer them toward the most judicious of decisions. It has built them a bridge.

I want to examine how I have constructed the world and unearth wisdom I haven't, as yet, found in myself. This stripping-away process was an alchemy for which I was not completely prepared, yet I sought it with dead seriousness. I had to stop seducing myself, despite how good I was at it.

The bad self is prepared to suffer but not to obey until the two selves are friends and obedience has become reasonably easy or at least amusing. In reality the good self is very small indeed, and most of what appears good is not. The truly good is not a friendly tyrant to the bad, it is its deadly foe. Even suffering can play a demonic role here, and the ideas of guilt and punishment can be the most subtle tool of the ingenious self. The idea of suffering confuses the mind and in certain contexts (the context of ‘sincere self-examination’ for instance) can masquerade as a purification.

Attracting Love Love comes when we least expect it, when we are not looking for it. Hunting for love never brings the right partner. It only creates longing and unhappiness. Love is never outside ourselves; love is within us. Don’t insist that love come immediately. Perhaps you are not ready for it, or you are not developed enough to attract the love you want. Don’t settle for anybody just to have someone. Set your standards. What kind of love do you want to attract? List the qualities in yourself, and you will attract a person who has them. You might examine what may be keeping love away. Could it be criticism? Feelings of unworthiness? Unreasonable standards? Movie star images? Fear of intimacy? A belief that you are unlovable? Be ready for love when it does come. Prepare the field and be ready to nourish love. Be loving, and you will be lovable. Be open and receptive to love.

I went to Harvard for examination with two men not as well prepared as I. Both passed easily, and I flunked, having sat through two or three examinations without being able to write a word." Burnham said. Larson wrote, "The same happened at Yale, Both schools turned him down. He never forgot it.

Still lying on the ground, half tingly, half stunned, I held my left hand in front of my face and lightly spread my fingers, examining what Marlboro Man had given me that morning. I couldn’t have chosen a more beautiful ring, or a ring that was a more fitting symbol of my relationship with Marlboro Man. It was unadorned, uncontrived, consisting only of a delicate gold band and a lovely diamond that stood up high--almost proudly--on its supportive prongs. It was a ring chosen by a man who, from day one, had always let me know exactly how he felt. The ring was a perfect extension of that: strong, straightforward, solid, direct. I liked seeing it on my finger. I felt good knowing it was there. My stomach, though, was in knots. I was engaged. Engaged. I was ill-prepared for how weird it felt. Why hadn’t I ever heard of this strange sensation before? Why hadn’t anyone told me? I felt simultaneously grown up, excited, shocked, scared, matronly, weird, and happy--a strange combination for a weekday morning. I was engaged--holy moly. My other hand picked up the receiver of the phone, and without thinking, I dialed my little sister. “Hi,” I said when Betsy picked up the phone. It hadn’t been ten minutes since we’d hung up from our last conversation. “Hey,” she replied. “Uh, I just wanted to tell you”--my heart began to race--“that I’m, like…engaged.” What seemed like hours of silence passed. “Bullcrap,” Betsy finally exclaimed. Then she repeated: “Bullcrap.” “Not bullcrap,” I answered. “He just asked me to marry him. I’m engaged, Bets!” “What?” Betsy shrieked. “Oh my God…” Her voice began to crack. Seconds later, she was crying. A lump formed in my throat, too. I immediately understood where her tears were coming from. I felt it all, too. It was bittersweet. Things would change. Tears welled up in my eyes. My nose began to sting. “Don’t cry, you butthead.” I laughed through my tears. She laughed it off, too, sobbing harder, totally unable to suppress the tears. “Can I be your maid of honor?” This was too much for me. “I can’t talk anymore,” I managed to squeak through my lips. I hung up on Betsy and lay there, blubbering on my floor.

Then Christianity isn’t really opposed to science,” offered Anne cautiously. “No, it isn’t opposed to science at all,” concluded Melchizedek. “On the contrary, it motivates the examination of everything that God has created. But it also urges us to be morally prepared for the power that arises with that knowledge. And that’s a lesson human beings are far from grasping.

Her thought drew being from the obscure borderland. She could not explain in so many words, but she felt that those who prepare for all the emergencies of life beforehand may equip themselves at the expense of joy. It is necessary to prepare for an examination, or a dinner-party, or a possible fall in the price of stock: those who attempt human relations must adopt another method or fail.

Examining this thing called beauty that is both powerful and useless will prepare us for later discussions of pleasure and art. For many people, beauty is an essential ingredient of art. What is the relationship of beauty and pleasure? What is the relationship of beauty and art? Before we get to those questions, let’s see what we can discover by exploring beauty in people, places, and proofs.

Work, therefore to be able to say to every harsh appearance, “You are but an appearance, and not absolutely the thing you appear to be.” And then examine it by those rules which you have, and first, and chiefly, by this: whether it concerns the things which are in our own control, or those which are not; and, if it concerns anything not in our control, be prepared to say that it is nothing to you.

The smallest spark may here kindle into the greatest flame; because the materials are always prepared for it. The avidum genus auricularum, the gazing populace, receive greedily, without examination, whatever sooths superstition, and promotes wonder. 31 How many stories of this nature have, in all ages, been detected and exploded in their infancy? How many more have been celebrated for a time, and have afterwards sunk into neglect and oblivion? Where such reports, therefore, fly about, the solution of the phenomenon is obvious; and we judge in conformity to regular experience and observation, when we account for it by the known and natural principles of credulity and delusion. And shall we, rather than have recourse to so natural a solution, allow of a miraculous violation of the most established laws of nature?

Let each one examine his thoughts, and he will find them all occupied with the past and the future. We scarcely ever think of the present; and if we think of it, it is only to take light from it to arrange the future. The present is never our end. The past and the present are our means; the future alone is our end. [78] So we never live, but we hope to live; and, as we are always preparing to be happy, it is inevitable we should never be so.

how new that way is will now emerge. But for the moment we need to examine our own answers to the question. Who do we say Jesus is? Would we like to think of him as simply a great human teacher? Would we prefer him as a Superman figure, able to ‘zap’ all the world’s problems into shape? Are we prepared to have the easy answers of our culture challenged by the actual Jesus, by his redefined notion of messiahship, and by the call, coming up in the next section, to follow him in his risky vocation?

His manner of asking personal questions was of that kind not uncommonly to be found which is completely divorced from any interest in the answer. He was always prepared to embark on a lengthy cross-examination of almost anyone he might meet, at the termination of which—apart from such details as might chance to concern himself—he had absorbed no more about the person interrogated than he knew at the outset of the conversation. At the same time this process seemed somehow to gratify his own egotism.

In good reading there ought to be no ‘problem of belief’. I read Lucretius and Dante at a time when (by and large) I agreed with Lucretius. I have read them since I came (by and large) to agree with Dante. I cannot find that this has much altered my experience, or at all altered my evaluation, of either. A true lover of literature should be in one way like an honest examiner, who is prepared to give the highest marks to the telling, felicitous and well-documented exposition of views he dissents from or even abominates.

Don’t live life as a spectator. Always examine life: Espouse new ideas, long for new things, constantly discovering new interests, escaping from boring routines. Engage life with enthusiasm; grasping life aggressively and squeezing from it every drop of excitement, satisfaction, and joy. The key to unleashing life’s potential is attitude. The person who approaches life with a child-like wonder is best prepared to defy the limitations of time, is more “alive,” more of a participant in life than the person who remains a spectator.

Holidays: Imagine if the great holidays and seasons of the Christian year were redesigned to emphasize love. Advent would be the season of preparing our hearts to receive God’s love. Epiphany would train us to keep our eyes open for expressions of compassion in our daily lives. Lent would be an honest self-examination of our maturity in love and a renewal of our commitment to grow in it. Instead of giving up chocolate or coffee for Lent, we would stop criticizing or gossiping about or interrupting others. Maundy Thursday would refocus us on the great and new commandment; Good Friday would present the suffering of crucifixion as the suffering of love; Holy Saturday would allow us to lament and grieve the lack of love in our lives and world; and Easter would celebrate the revolutionary power of death-defying love. Pentecost could be an “altar call” to be filled with the Spirit of love, and “ordinary time” could be “extraordinary time” if it involved challenges to celebrate and express love in new ways—to new people, to ourselves, to the earth, and to God—including time to tell stories about our experiences of doing so.

If, on the way back from the Passage des Patriarches to my apartment near Saint-Germain-des-Prés, I had thought of examining myself like a transparent foreign body, I should have discovered one of the laws which governs the behavior of "featherless bipeds unequipped to conceive the number pi"—Father Sogol's definition of the species to which he, you, and I belong. This law might be termed: inner resonance to influences nearest at hand. The guides on Mount Analogue, who explained it to me later, called it simply the chameleon law. Father Sogol had really convinced me, and while he was talking to me, I was prepared to follow him in his crazy expedition. But as I neared home, where I could again find all my old habits, I imagined my colleagues at the office, the writers I knew, and my best friends listening to an account of the conversation I had just had. I could imagine their sarcasm, their skepticism, and their pity. I began to suspect myself of naiveté and credulity, so much so that when I tried to tell my wife about meeting Father Sogol, I caught myself using expressions like "a funny old fellow," "an unfrocked monk," "a slightly daffy inventor," "a crazy idea.

—  If an undertaking was easy, someone else already would have done it. —  If you follow in another’s footsteps, you miss the problems really worth solving. —  Excellence is born of preparation, dedication, focus, and tenacity; compromise on any of these and you become average. —  Every so often, life presents a great moment of decision, an intersection at which a man must decide to stop or go; a person lives with these decisions forever. —  Examine everything; not all is as it seems or as people tell you. —  It is easiest to live with a decision if it is based on an earnest sense of right and wrong.

If Enlightenment in a technical sense is the programmatic word for progress in the awareness of explicitness, one can say without fear of grand formulas that rendering the implicit explicit is the cognitive form of fate. Were this not the case, one would never have had cause to believe that later knowledge would necessarily be better knowledge - for, as we know, everything that has been termed 'research' in the last centuries has rested on this assumption. Only when the inward-folded 'things' or facts are by their nature subject to a tendency to unfold themselves and become more comprehensible for us can one - provided the unfolding succeeds - speak of a true increase in knowledge. Only if the 'matters' are spontaneously prepared (or can be forced by imposed examination) to come to light in magnified and better-illuminated areas can one seriously - which here means with ontological emphasis - state that there is science in progress, there are real knowledge gains, there are expeditions in which we, the epistemically committed collective, advance to hidden continents of knowledge by making thematic what was previously unthematic, bringing to light what is yet unknown, and transforming vague cognizance into definite knowledge. In this manner we increase the cognitive capital of our society - the latter word without quotation marks in this case.

Pausing to take a good look at yourself can be intimidating. What if you aren’t the great person you think you are? Sometimes self-care is hard because it means facing things you’d rather pretend aren’t there. Self-examination is uncomfortable. It requires a level of honesty that you may not feel prepared to handle. You may fear admitting that you have been the one sabotaging yourself, knowingly or unknowingly, or you may be terrified of acknowledging that you need to crack down on your self-discipline in order to be your best self. Self-care means recognizing that you’re weak in some areas. It means you have more agency and control over your life than you may be comfortable accepting.

If collaboration is a headache for learning in the workplace, it’s hard to know where to start with schools. First, most schools don’t call it ‘sharing’ anyway – they call it ‘cheating’. Think about it for a moment: the kids who are now in school will be entering a workplace where internal and external collaboration is the work. We prepare them for this interconnected world, by insisting that almost everything they do, every piece of work they submit, is their own work, not the fruits of working with others, because every student has to have an individual, rigorously assessed, accountable grade – if they don’t, the entire examinations system collapses like a deck of cards.  Except it doesn’t.

Gideon was quickly checking through her muscular structure and then weaving very gently into the complexities of her reproductive system. Suddenly Legna cried out again, her hands hitting his chest and grabbing fistfuls of his shirt, her entire body trembling from head to toe. This time Gideon gave the reaction his full attention. He looked into her wide eyes, the pupils dilating as he watched. Her mouth formed a soft, silent circle of surprise. “What are you doing?” she asked, her breath falling short and quick. “Nothing,” he insisted, his expression reflecting his baffled thoughts. “Merely continuing the exam. What are you feeling?” Legna couldn’t put the sensation into words. Her entire body felt as if it were pooling liquid fire, like magma dripping through her, centering under the hand he had just splayed over her lower belly. So, being the empath she was, she described it in the only way she could with any efficiency and effectiveness. She sent the sensations to him, deeply, firmly, without preparation or permission, exactly the way she had received them. In an instant, Gideon went from being in control of a neutral examination to an internal thermonuclear flashpoint of arousal that literally took his breath away. His hand flexed on her belly, crushing the silk of her dress within his fist. “Legna!” he cried hoarsely. “What are you doing?” She didn’t even seem aware of him, her eyes sliding closed and her head falling back as she tried to gulp in oxygen. His eyes slid down over her and he saw the flush and rigidity of erogenous heat building with incredible speed beneath her skin. And as it built in her, it built in him. She had created a loop between them, a locked cycle that started nowhere, ended nowhere. All it did was spill through and through them. “Stop,” he commanded, his voice rough and desperate as he tried to clear his mind and control the impulses surging through him. “Legna, stop this!” Legna dropped her head forward, her eyes flicking open and upward until she was gazing at him from under her lashes with the volatile, predatory gaze of a cat. A cat in heat.

We may wish to control or influence the behavior of others in conflict, and we want, therefore, to know how the variables that are subject to our control can affect their behavior. If we confine our study to the theory of strategy, we seriously restrict ourselves by the assumption of rational behavior — not just of intelligent behavior, but of behavior motivated by a conscious calculation of advantages, a calculation that in turn is based on an explicit and internally consistent value system. We thus limit the applicability of any results we reach. If our interest is the study of actual behavior, the results we reach under this constraint may prove to be either a good approximation of reality or a caricature. Any abstraction runs a risk of this sort, and we have to be prepared to use judgment with any results we reach. The advantage of cultivating the area of “strategy” for theoretical development is not that, of all possible approaches, it is the one that evidently stays closest to the truth, but that the assumption of rational behavior is a productive one. It gives a grip on the subject that is peculiarly conducive to the development of theory. It permits us to identify our own analytical processes with those of the hypothetical participants in a conflict; and by demanding certain kinds of consistency in the behavior of our hypothetical participants, we can examine alternative courses of behavior according to whether or not they meet those standards of consistency. The premise of “rational behavior” is a potent one for the production of theory. Whether the resulting theory provides good or poor insight into actual behavior is, I repeat, a matter for subsequent judgment.

If an undertaking was easy, someone else already would have done it. – If you follow in another’s footsteps, you miss the problems really worth solving. – Excellence is born of preparation, dedication, focus, and tenacity; compromise on any of these and you become average. – Every so often, life presents a great moment of decision, an intersection at which a man must decide to stop or go; a person lives with these decisions forever. – Examine everything; not all is as it seems or as people tell you. – It is easiest to live with a decision if it is based on an earnest sense of right and wrong. – The guy who gets killed is often the guy who got nervous. The guy who doesn’t care anymore, who has said, “I’m already dead—the fact that I live or die is irrelevant and the only thing that matters is the accounting I give of myself,” is the most formidable force in the world. – The worst possible decision is to give up.

I have decided to write a diary of La Belle et la Bête as the work on the film progresses. After a year of preparations and difficulties, the moment has now come to grapple with a dream. Apart from the numerous obstacles which exist in getting a dream onto celluloid, the problem is to make a film within the limits imposed by a period of austerity. But perhaps these limitations may stimulate imagination, which is often lethargic when all means are placed at its disposal. Everybody knows the story by madame Leprince de Beaumont, a story often attributed to Perrault, because it is found next to "Peau d'Ane" between those bewitching covers of the Bibliothèque Rose. The postulate of the story requires faith, the faith of childhood. I mean that one must believe implicitly at the very beginning and not question the possibility that the mere picking of a rose might lead a family into adventure, or that a man can be changed into a beast, and vice versa. Such enigmas offend grown-ups who are readily prejudiced, proud of their doubt, armed with derision. But I have the impudence to believe that the cinema which depicts the impossible is apt to carry conviction, in a way, and may be able to put a "singular" occurrence into the plural. It is up to us (that is, to me and my unit―in fact, one entity) to avoid those impossibilities which are even more of a jolt in the midst of the improbable than in the midst of reality. For fantasy has its own laws which are like those of perspective. You may not bring what is distant into the foreground, or render fuzzily what is near. The vanishing lines are impeccable and the orchestration so delicate that the slightest false note jars. I am not speaking of what I have achieved, but of what I shall attempt within the means at my disposal. My method is simply: not to aim at poetry. That must come of its own accord. The mere whispered mention of its name frightens it away. I shall try to build a table. It will be up to you then to eat at it, to examine it or to chop it up for firewood.

If an undertaking was easy, someone else already would have done it. —  If you follow in another’s footsteps, you miss the problems really worth solving. —  Excellence is born of preparation, dedication, focus, and tenacity; compromise on any of these and you become average. —  Every so often, life presents a great moment of decision, an intersection at which a man must decide to stop or go; a person lives with these decisions forever. —  Examine everything; not all is as it seems or as people tell you. —  It is easiest to live with a decision if it is based on an earnest sense of right and wrong. —  The guy who gets killed is often the guy who got nervous. The guy who doesn’t care anymore, who has said, “I’m already dead—the fact that I live or die is irrelevant and the only thing that matters is the accounting I give of myself,” is the most formidable force in the world. —  The worst possible decision is to give up. For four months, Chatterton thought about the right way and the wrong way to live, and he continued to contemplate his principles. As

Philosophy, throughout its history, has consisted of two parts inharmoniously blended: on the one hand a theory as to the nature of the world, on the other an ethical or political doctrine as to the best way of living. The failure to separate these two with sufficient clarity has been a source of much confused thinking. Philosophers, from Plato to William James, have allowed their opinions as to the constitution of the universe to be influenced by the desire for edification: knowing, as they supposed, what beliefs would make men virtuous, they have invented arguments, often very sophistical, to prove that these beliefs are true. For my part I reprobate this kind of bias, both on moral and on intellectual grounds. Morally, a philosopher who uses his professional competence for anything except a disinterested search for truth is guilty of a kind of treachery. And when he assumes, in advance of inquiry, that certain beliefs, whether true or false, are such as to promote good behaviour, he is so limiting the scope of philosophical speculation as to make philosophy trivial; the true philosopher is prepared to examine all preconceptions.

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River was in his office, having spent the day staring at his screen, or else through the window, which had planted a square of sunlight onto the vacant desk he shared the room with. It had once been where Sid Baker sat, and that remained its chief significance even during JK Coe’s tenure, which hadn’t been fair on Coe, but Slough House wasn’t big on fairness. And now Sid was back. All this time, she’d been in the world, hidden away; partly erased but still breathing, waiting for the moment to appear to him, in his grandfather’s study. For months he’d been wondering what secrets might be preserved in that room, encrypted among a wealth of facts and fictions. Bringing them into the light would be a task for an archivist—a Molly Doran. He remembered sitting in the kitchen once, watching his grandmother prepare a Christmas goose: this had involved removing its organs, which Rose had set about with the same unhurried calm she had approached most things, explaining as she did so the word haruspicate. To divine the future from the entrails of birds or beasts. He’d planned the opposite: to unshelve those books, crack their spines, break their wings, and examine their innards for clues to the past. His grandfather’s past, he’d assumed. Instead, what he’d found in that room was something broken off from his own life. Now read on.

The reformers believe that scores will go up if it is easy to fire teachers and if unions are weakened. But is this true? No. The only test scores that can be used comparatively are those of the National Assessment of Educational Progress, because it is a no-stakes test. No one knows who will take it, no one knows what will be on the test, no student takes the full test, and the results are not reported for individuals or for schools. There is no way to prepare for NAEP, so there is no test prep. There are no rewards or punishments attached to it, so there is no reason to cheat, to teach to the test, or to game the system. So, let’s examine the issues at hand using NAEP scores as a measure. The states that consistently have the highest test scores are Massachusetts, New Jersey, and Connecticut. Consistently ranking at the bottom are states in the South and the District of Columbia. The highest-ranking states have strong teachers’ unions and until recently had strong tenure protections for teachers. The lowest-ranking states do not have strong teachers’ unions, and their teachers have few or no job protections. There seems to be no correlation between having a strong union and having low test scores; if anything, it appears that the states with the strongest unions have the highest test scores. The lowest-performing states have one thing in common, and that is high poverty. The District of Columbia has a strong union and high poverty; it also has intense racial isolation in its schools. It has very low test scores. Most of the cities that rank at the very bottom on NAEP have teachers’ unions, and they have two things in common: high poverty and racial isolation.

Some things are in our control and others not. Things in our control are opinion, pursuit, desire, aversion, and, in a word, whatever are our own actions. Things not in our control are body, property, reputation, command, and, in one word, whatever are not our own actions. The things in our control are by nature free, unrestrained, unhindered; but those not in our control are weak, slavish, restrained, belonging to others. Remember, then, that if you suppose that things which are slavish by nature are also free, and that what belongs to others is your own, then you will be hindered. You will lament, you will be disturbed, and you will find fault both with gods and men. But if you suppose that only to be your own which is your own, and what belongs to others such as it really is, then no one will ever compel you or restrain you. Further, you will find fault with no one or accuse no one. You will do nothing against your will. No one will hurt you, you will have no enemies, and you not be harmed. Aiming therefore at such great things, remember that you must not allow yourself to be carried, even with a slight tendency, towards the attainment of lesser things. Instead, you must entirely quit some things and for the present postpone the rest. But if you would both have these great things, along with power and riches, then you will not gain even the latter, because you aim at the former too: but you will absolutely fail of the former, by which alone happiness and freedom are achieved. Work, therefore to be able to say to every harsh appearance, “You are but an appearance, and not absolutely the thing you appear to be.” And then examine it by those rules which you have, and first, and chiefly, by this: whether it concerns the things which are in our own control, or those which are not; and, if it concerns anything not in our control, be prepared to say that it is nothing to you.

The traditional reluctance in this country to confront the real nature of racism is once again illustrated by the manner in which the majority of American whites interpreted what the Kerner Commission had to say about white racism. It seems that they have taken the Kerner Report as a call merely to examine their individual attitudes. The examination of individual attitudes is, of course, an indispensable requirement if the influence of racism is to be neutralized, but it is neither the only nor the basic requirement. The Kerner Report took great pains to make a distinction between racist attitudes and racist behavior. In doing so, it was trying to point out that the fundamental problem lies in the racist behavior of American institutions toward Negroes, and that the behavior of these institutions is influenced more by overt racist actions of people than by their private attitudes. If so, then the basic requirement is for white Americans, while not ignoring the necessity for a revision of their private beliefs, to concentrate on actions that can lead to the ultimate democratization of American institutions. By focusing upon private attitudes alone, white Americans may come to rely on token individual gestures as a way of absolving themselves personally of racism, while ignoring the work that needs to be done within public institutions to eradicate social and economic problems and redistribute wealth and opportunity. I mean by this that there are many whites sitting around in drawing rooms and board rooms discussing their consciences and even donating a few dollars to honor the memory of Dr. King. But they are not prepared to fight politically for the kind of liberal Congress the country needs to eradicate some of the evils of racism, or for the massive programs needed for the social and economic reconstruction of the black and white poor, or for a revision of the tax structure whereby the real burden will be lifted from the shoulders of those who don't have it and placed on the shoulders of those who can afford it. Our time offers enough evidence to show that racism and intolerance are not unique American phenomena. The relationship between the upper and lower classes in India is in some ways more brutal than the operation of racism in America. And in Nigeria black tribes have recently been killing other black tribes in behalf of social and political privilege. But it is the nature of the society which determines whether such conflicts will last, whether racism and intolerance will remain as proper issues to be socially and politically organized. If the society is a just society, if it is one which places a premium on social justice and human rights, then racism and intolerance cannot survive —will, at least, be reduced to a minimum. While working with the NAACP some years ago to integrate the University of Texas, I was assailed with a battery of arguments as to why Negroes should not be let in. They would be raping white girls as soon as they came in; they were dirty and did not wash; they were dumb and could not learn; they were uncouth and ate with their fingers. These attitudes were not destroyed because the NAACP psychoanalyzed white students or held seminars to teach them about black people. They were destroyed because Thurgood Marshall got the Supreme Court to rule against and destroy the institution of segregated education. At that point, the private views of white students became irrelevant. So while there can be no argument that progress depends both on the revision of private attitudes and a change in institutions, the onus must be placed on institutional change. If the institutions of this society are altered to work for black people, to respond to their needs and legitimate aspirations, then it will ultimately be a matter of supreme indifference to them whether white people like them, or what white people whisper about them in the privacy of their drawing rooms.

Besides, it’s not as big a deal as people make it out to be. You just have to be prepared to answer any question on any of the four hundred books you’ve read so far in graduate school. And if you get it wrong, they kick you out,” she said. He fixed her with a look of barely contained awe while she stirred the salad around her plate with the tines of her fork. She smiled at him. Part of learning to be a professor was learning to behave in a professorial way. Thomas could not be permitted to see how afraid she was. The oral qualifying exam is usually a turning point—a moment when the professoriate welcomes you as a colleague rather than as an apprentice. More infamously, the exam can also be the scene of spectacular intellectual carnage, as the unprepared student—conscious but powerless—witnesses her own professional vivisection. Either way, she will be forced to face her inadequacies. Connie was a careful, precise young woman, not given to leaving anything to chance. As she pushed the half-eaten salad across the table away from the worshipful Thomas, she told herself that she was as prepared as it was possible to be. In her mind ranged whole shelvesful of books, annotated and bookmarked, and as she set aside her luncheon fork she roamed through the shelves of her acquired knowledge, quizzing herself. Where are the economics books? Here. And the books on costume and material culture? One shelf over, on the left. A shadow of doubt crossed her face. But what if she was not prepared enough? The first wave of nausea contorted her stomach, and her face grew paler. Every year, it happened to someone. For years she had heard the whispers about students who had cracked, run sobbing from the examination room, their academic careers over before they had even begun. There were really only two ways that this could go. Her performance today could, in theory, raise her significantly in departmental regard. Today, if she handled herself correctly, she would be one step closer to becoming a professor. Or she would look in the shelves

The textbooks of history prepared for the public schools are marked by a rather naive parochialism and chauvinism. There is no need to dwell on such futilities. But it must be admitted that even for the most conscientious historian abstention from judgments of value may offer certain difficulties. As a man and as a citizen the historian takes sides in many feuds and controversies of his age. It is not easy to combine scientific aloofness in historical studies with partisanship in mundane interests. But that can and has been achieved by outstanding historians. The historian's world view may color his work. His representation of events may be interlarded with remarks that betray his feelings and wishes and divulge his party affiliation. However, the postulate of scientific history's abstention from value judgments is not infringed by occasional remarks expressing the preferences of the historian if the general purport of the study is not affected. If the writer, speaking of an inept commander of the forces of his own nation or party, says "unfortunately" the general was not equal to his task, he has not failed in his duty as a historian. The historian is free to lament the destruction of the masterpieces of Greek art provided his regret does not influence his report of the events that brought about this destruction. The problem of Wertfreíheit must also be clearly distinguished from that of the choice of theories resorted to for the interpretation of facts. In dealing with the data available, the historian needs ali the knowledge provided by the other disciplines, by logic, mathematics, praxeology, and the natural sciences. If what these disciplines teach is insufficient or if the historian chooses an erroneous theory out of several conflicting theories held by the specialists, his effort is misled and his performance is abortive. It may be that he chose an untenable theory because he was biased and this theory best suited his party spirit. But the acceptance of a faulty doctrine may often be merely the outcome of ignorance or of the fact that it enjoys greater popularity than more correct doctrines. The main source of dissent among historians is divergence in regard to the teachings of ali the other branches of knowledge upon which they base their presentation. To a historian of earlier days who believed in witchcraft, magic, and the devil's interference with human affairs, things hàd a different aspect than they have for an agnostic historian. The neomercantilist doctrines of the balance of payments and of the dollar shortage give an image of presentday world conditions very different from that provided by an examination of the situation from the point of view of modern subjectivist economics.

Switching on the ground-floor lights, she checked the gas jet and the main gas plug and poured water over the smoldering, half-buried charcoal in the brazier. She stood before the upright mirror in the four-and-a-half-mat room and held up her skirts. The bloodstains made it seem as if a bold, vivid pattern was printed across the lower half of her white kimono. When she sat down before the mirror, she was conscious of the dampness and coldness of her husband’s blood in the region of her thighs, and she shivered. Then, for a long while, she lingered over her toilet preparations. She applied the rouge generously to her cheeks, and her lips too she painted heavily. This was no longer make-up to please her husband. It was make-up for the world which she would leave behind, and there was a touch of the magnificent and the spectacular in her brushwork. When she rose, the mat before the mirror was wet with blood. Reiko was not concerned about this. (...) The lieutenant was lying on his face in a sea of blood. The point protruding from his neck seemed to have grown even more prominent than before. Reiko walked heedlessly across the blood. Sitting beside the lieutenant’s corpse, she stared intently at the face, which lay on one cheek on the mat. The eyes were opened wide, as if the lieutenant’s attention had been attracted by something. She raised the head, folding it in her sleeve, wiped the blood from the lips, and bestowed a last kiss. (...) Reiko sat herself on a spot about one foot distant from the lieutenant’s body. Drawing the dagger from her sash, she examined its dully gleaming blade intently, and held it to her tongue. The taste of the polished steel was slightly sweet. Reiko did not linger. When she thought how the pain which had previously opened such a gulf between herself and her dying husband was now to become a part of her own experience, she saw before her only the joy of herself entering a realm her husband had already made his own. In her husband’s agonized face there had been something inexplicable which she was seeing for the first time. Now she would solve that riddle. Reiko sensed that at last she too would be able to taste the true bitterness and sweetness of that great moral principle in which her husband believed. What had until now been tasted only faintly through her husband’s example she was about to savor directly with her own tongue. Reiko rested the point of the blade against the base of her throat. She thrust hard. The wound was only shallow. Her head blazed, and her hands shook uncontrollably. She gave the blade a strong pull sideways. A warm substance flooded into her mouth, and everything before her eyes reddened, in a vision of spouting blood. She gathered her strength and plunged the point of the blade deep into her throat.

The Raisin meditation2 Set aside five to ten minutes when you can be alone, in a place, and at a time, when you will not be disturbed by the phone, family or friends. Switch off your cell phone, so it doesn’t play on your mind. You will need a few raisins (or other dried fruit or small nuts). You’ll also need a piece of paper and a pen to record your reactions afterward. Your task will be to eat the fruit or nuts in a mindful way, much as you ate the chocolate earlier (see p. 55). Read the instructions below to get an idea of what’s required, and only reread them if you really need to. The spirit in which you do the meditation is more important than covering every instruction in minute detail. You should spend about twenty to thirty seconds on each of the following eight stages: 1. Holding Take one of the raisins (or your choice of dried fruit or nuts) and hold it in the palm of your hand, or between your fingers and thumb. Focusing on it, approach it as if you have never seen anything like it before. Can you feel the weight of it in your hand? Is it casting a shadow on your palm? 2. Seeing Take the time really to see the raisin. Imagine you have never seen one before. Look at it with great care and full attention. Let your eyes explore every part of it. Examine the highlights where the light shines; the darker hollows, the folds and ridges. 3. Touching Turn the raisin over between your fingers, exploring its texture. How does it feel between the forefinger and thumb of the other hand? 4. Smelling Now, holding it beneath your nose, see what you notice with each in-breath. Does it have a scent? Let it fill your awareness. And if there is no scent, or very little, notice this as well. 5. Placing Slowly take the object to your mouth and notice how your hand and arm know exactly where to put it. And then gently place it in your mouth, noticing what the tongue does to “receive” it. Without chewing, simply explore the sensations of having it on your tongue. Gradually begin to explore the object with your tongue, continuing for thirty seconds or more if you choose. 6. Chewing When you’re ready, consciously take a bite into the raisin and notice the effects on the object, and in your mouth. Notice any tastes that it releases. Feel the texture as your teeth bite into it. Continue slowly chewing it, but do not swallow it just yet. Notice what is happening in the mouth. 7. Swallowing See if you can detect the first intention to swallow as it arises in your mind, experiencing it with full awareness before you actually swallow. Notice what the tongue does to prepare it for swallowing. See if you can follow the sensations of swallowing the raisin. If you can, consciously sense it as it moves down into your stomach. And if you don’t swallow it all at one time, consciously notice a second or even a third swallow, until it has all gone. Notice what the tongue does after you have swallowed. 8. Aftereffects Finally, spend a few moments registering the aftermath of this eating. Is there an aftertaste? What does the absence of the raisin feel like? Is there an automatic tendency to look for another? Now take a moment to write down anything that you noticed when you were doing the practice. Here’s what some people who’ve attended our courses said: “The smell for me was amazing; I’d never noticed that before.” “I felt pretty stupid, like I was in art school or something.” “I thought how ugly they looked … small and wrinkled, but the taste was very different from what I would normally have thought it tasted like. It was quite nice actually.” “I tasted this one raisin more than the twenty or so I usually stuff into my mouth without thinking.

You think that the things that matter are more difficult than words - to retreat from a confrontation, for instance, to work at changing something, truly changing something." She lifted her hand toward the bodies and the tanks. "Ai-ming, you're studying history to prepare for the examinations. What if revolution and violence are the only way?

~ If an undertaking was easy, someone els already would have done it. ~ If you follow in another's footsteps, you miss the problems really worth solving. ~ Excellence is born of preparation, dedication, focus, and tenacity; compromise on any of these and you become average. ~ Every so often, life presents a great moment of decision, an intersection at which a man must decide to stop or go; a person lives with these decisions forever. ~ Examine everything; not all is as it seems or as people tell you. ~ It is easiest to live with a decision if it is based on an earnest sense of right and wrong. ~ The guy who gets killed is often the guy who got nervous. The guy who doesn't care any more, who has said, "I'm already dead -- the fact that I live or die is irrelevant and the only thing that matters is the accounting I give of myself," is the most formidable force in the world. ~ The worst possible decision is to give up.

~ If an undertaking was easy, someone else already would have done it. ~ If you follow in another's footsteps, you miss the problems really worth solving. ~ Excellence is born of preparation, dedication, focus, and tenacity; compromise on any of these and you become average. ~ Every so often, life presents a great moment of decision, an intersection at which a man must decide to stop or go; a person lives with these decisions forever. ~ Examine everything; not all is as it seems or as people tell you. ~ It is easiest to live with a decision if it is based on an earnest sense of right and wrong. ~ The guy who gets killed is often the guy who got nervous. The guy who doesn't care any more, who has said, 'I'm already dead -- the fact that I live or die is irrelevant and the only thing that matters is the accounting I give of myself,' is the most formidable force in the world. ~ The worst possible decision is to give up.

He said that a yogi must seriously examine the origin of the arising of fear, where fear abides, and where it ceases, in order to be completely free from the fear of death. When we examine the place of arising, abiding, and cessation of fear (or any afflictive emotion) and cannot find them, we should rest in the confidence that all phenomena are beyond arising, abiding, and cessation.

IN THIS EVER-CHANGING world there are two important things that we should keep in mind. The first is self-examination. We should re-examine our own attitude towards others and constantly check ourselves to see whether we are practising properly. Before pointing our finger at others we should point it towards ourselves. Secondly, we must be prepared to admit our faults and stand corrected.

From his observation so far, she was not the typical English noblewoman. He had been prepared to break her, like a spirited horse who had never worn saddle or bridle. Instead, when he looked at her, he saw a diffident woman without any sense of her own consequence. Her face was gently rounded, with dimples in her cheeks, an indent in her chin, and full, supple lips. She swept her black hair into an unfashionable roll at the back of her head, and if he knew his women- and he did- when unpinned it would reach to her waist with a natural wave that made a man want to coil his fingers in the living strands. Her body was bound in dark, unsightly clothes, but that camouflage couldn't conceal a generous bosom, and when he had wrapped his fingers around her waist, he had discovered how narrow that waist was, and beneath that, the graceful flare of her hips. He looked down at his hands and smiled. The feel of her had burned through her petticoats to his flesh, and he thought- no, he knew- the same flame had licked at her, for she'd examined him as if he were wild and unruly.

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

Anxiety is a fact of life! Everyone experiences it. It began in our cave-dweller days as a fight-or-flight response. Think of it this way: If you were walking through the woods and you ran into a bear, it would be normal for your body to activate the fight-or-flight response. Your heart would race, your muscles would tense up, your pupils would dilate, you would breathe more rapidly. The same thing would happen today if you were walking down the street and ran into a mugger. There is a simple, scientific explanation of this response: Your mind and body are preparing to protect you—whether you can feel it happening or not. Let us briefly examine this process. Your nervous system is divided into two basic parts: The voluntary nervous system controls actions that require thought, such as using the different parts of your body to drive a car; the autonomic nervous system, among its many functions, suspends all nonessential activity of the body and increases the physiological activity needed to confront the situation—either by fighting or by fleeing the external threat. Here is what it is responsible for: -increase muscle tension -accelerated heartbeat -rapid breathing -constriction of peripheral blood vessels (this is what causes cold hands) -dilation of the pupils -suspension of the digestive process -dry mouth -a voiding of bladder and bowels In addition, the fight-or-flight response causes a marked increase in the flow of adrenaline through the bloodstream and therefore added strength.

Appearance Like it or not, appearance counts, especially in the workplace. Dressing appropriately and professionally is a minimum requirement when applying for a job. Do whatever you can do to make a favorable impression. Dressing appropriately is a way to say that you care about the interview, that it is important to you, and that you take it seriously. It also says you will make an effort to behave professionally once you are with the company. Keep in mind that you are owed nothing when you go on an interview. But behaving professionally by following appropriate business etiquette will nearly always gain you the courtesy of professional treatment in return. The following ideas will help you be prepared to make the best impression possible. In previous exercises, you have examined your self-image. Now, look at yourself and get feedback from others on your overall appearance. Not only must you look neat and well groomed for a job interview, but your overall image should be appropriate to the job, the company, and the industry you are hoping to enter. You can determine the appropriate image by observing the appearance and attitude of those currently in the area you are looking into. But even where casual attire is appropriate for those already in the workplace, clean, pressed clothes and a neat appearance will be appreciated. One young photographer I know of inquired about the style of dress at the newspaper he was interviewing with; informed that most people wore casual clothes, he chose to do the same. At the interview, the editor gently teased him about wearing jeans (she herself was in khaki pants and a sports shirt). “I guess your suit is at the cleaners,” she said, chuckling. But her point was made. Making the effort shows that you take the interview seriously. Second, you should carry yourself as though you are confident and self-assured. Use self-help techniques such as internal coaching to tell yourself you can do it. Focus on your past successes, and hold your body as if you were unstoppable. Breathe deeply, with an abundance of self-confidence. Your goal is to convey an image of being comfortable with yourself in order to make the other person feel comfortable with you.

Stick with it in faith my friend, Don't Quit! Help is being sent of God, and will appear at the very moment you are truly prepared and ready to receive it. Of this fact each of us can truly testify, if being truly honest in the examining of the past Experiences of our Lives :-) The mere fact that I have breath to say these words, and you have energy to read them, is absolute proof that our Loving Heavenly Father has provided our every need, in every moment from the very beginning of this life. Definitely not every worldly want, but EVERY need. And that being the undeniable fact, why in Faith, would there be even the slightest worry for the moments yet to come in this life. God has never and never will abandon us in our needs!

A person employed in a workshop, in a university or in a commercial business would not be acting in accordance with justice if he were not to carry out his job conscientiously, in a professionally competent way, while taking good care of the tools, equipment and other property of the company (or library, hospital, workshop etc.) he works for, or of the house in the case of domestic employees. Students would be lacking in justice towards society and towards their families, at times seriously, if they didn’t make good use of the time during which they are supposed to be studying. In general, examination marks can be a good source of material for examination of conscience. Very often poor application to one’s studies can be the cause of afterwards not being professionally competent and of not giving value for money to one’s employers through lack of adequate preparation. These are points on which we ought to examine ourselves often, if we are to carry out conscientiously, before God and men, our duties to our neighbour, thereby fulfilling the requirements of justice, mercy and faith in agreements, contracts and promises. Let us ask Our Lady for this rectitude of conscience, so that we can contribute to making the society in which we live a worthy place for the sons and daughters of God to live together in harmony.

...We knew that this remarkable man and his first wife, Amy, were the parents of four little "stairstep" children when she began having headaches. She died about a year later of brain cancer. I have been told that several months before Amy died, she stopped by the local florist and examined several prepared funeral arrangements. She frowned when she read the various cards attached because they were so depressing. She began thumbing through other cards on display, eventually pulling one out and laying it on the counter. "This is the one I want on my flowers," she announced. Three months later, at her memorial service, all the flowers at the church and graveside bore the identical card: Welcome to your new home.

From the very beginning, make it your practice to say to every harsh impression, ‘you are an impression and not at all what you appear to be.’ Next, examine and test it by the rules you possess, the first and greatest of which is this—whether it belongs to the things in our control or not in our control, and if the latter, be prepared to respond, ‘It is nothing to me.’ ” —EPICTETUS, ENCHIRIDION, 1.5

Benjamin Franklin said, "The way to see by faith is to shut the eye of reason." I disagree. To live faithless I propose that you would actually have to be insane, particularly in the realm of extreme paranoia. For instance, to merely take a breath of air, one must have some measure of faith. One must have the faith that there is not any invisible, odorless, & lethal substance that has gone airborne in your area. To eat or drink something prepared by others, such as at a restaurant, one must have the faith that no one has poisoned your food. You can certainly examine your food prior to eating it, but to run a countless number of tests to see if it is poisoned in a way that is undetectable by sight, scent, or taste is ridiculous on a daily basis & there are poisonous substances that could remain undetected. Regardless of your belief in God, gods, atheism, or agnosticism, to completely abstain from faith in life as we know it would make the movie "Bubble Boy" seem like child's play. No, Franklin misunderstands faith and in haste has put a box around reason whose exclusion of faith can't rationally exist in order to further try to justify his disbelief in God including the perceived allowance for self-determination of morality. The man who has no faith in anything is unreasonable, and the man who has no reason is incapable of faith.

Benjamin Franklin said, "The way to see by faith is to shut the eye of reason." I disagree. To truly believe Franklin's statement in the simple terms of the quote, not qualified in any capacity, I propose that you would actually have to be insane, particularly in the realm of extreme paranoia. For instance, to merely take a breath of air, one must have some measure of faith in the vast majority of normal circumstances. One must have the faith that there is not any invisible, odorless, & lethal substance that has gone airborne in your area. To eat or drink something prepared by others, such as at a restaurant, one must have the faith that no one has poisoned your food. You can certainly examine your food prior to eating it, but to run a countless number of tests to see if it is poisoned in a way that is undetectable by sight, scent, or taste is ridiculous on a daily basis. Regardless of your belief in God, gods, atheism, or agnosticism, to completely abstain from faith in life as we know it would make the movie "Bubble Boy" seem like child's play. No, Franklin misunderstands faith and in his error has put a box around reason whose exclusion of faith can't rationally exist in order to further try to justify self-determination of morality. The man who has no faith in anything is unreasonable, and the man who has no reason is incapable of faith.

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

an undertaking was easy, someone else already would have done it.—If you follow in another’s footsteps, you miss the problems really worth solving.—Excellence is born of preparation, dedication, focus, and tenacity; compromise on any of these and you become average.—Every so often, life presents a great moment of decision, an intersection at which a man must decide to stop or go; a person lives with these decisions forever.—Examine everything; not all is as it seems or as people tell you.—It is easiest to live with a decision if it is based on an earnest sense of right and wrong.—The guy who gets killed is often the guy who got nervous. The guy who doesn’t care anymore, who has said, “I’m already dead—the fact that I live or die is irrelevant and the only thing that matters is the accounting I give of myself,” is the most formidable force in the world.—The worst possible decision is to give up.

the book is not an exhaustive account of all aspects of female experience, but a concentrated examination of the concerns that privileged women were prepared to commit to paper (two topics that were virtually never canvassed, for instance, were spirituality and sex).

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 if you already have these, and possess power and wealth, you may miss what true wealth is seeking the power, and you will fail to find that which creates happiness and freedom. Therefore, begin by being able to say to every unpleasing resemblance, “You are only a resemblance of truth and are not the real thing.” And then examine, using the rules you have; but first by this: whether it concerns the things which are within our own power or those which are not; and if it concerns anything beyond our power, be prepared to say that it is not something you require.

Visualization As you hone and create your identity and new narrative, being able to picture yourself moving through this new life actually helps it become your reality. As you use imagery as a tool, be aware that there is a huge difference between fantasizing and visualizing. It’s like the saying “If you write it down, it’s a plan; if you don’t, it’s a wish.” Fantasizing is the activity of imagining scenarios that satisfy your desire for gratification and vengeance. Fantasizing is wishing, which is not a bad place to start. Fantasy often uses a third-person POV, like watching yourself in the best movie ever, starring you. It might be fun to fantasize, but as a psychological tool that enables you to get what you want in life, it’s more or less useless. Fantasy is usually about outcome. You imagine yourself being respected or thin, in a sexual or romantic relationship, or on the beach, but you are no closer to realizing those dreams than you were before you fantasized about them. Visualizing is like writing it down to make a plan; more specifically, it is making a model in your mind of the process leading to the desired result. Visualizing is a scientific methodology for rehearsing different reality-based scenarios in your head before an important event or interaction. If you learn to visualize effectively, you can condition yourself to succeed, even in stressful, anxious situations. To visualize for success: First, use the third-person POV to see yourself showing up as required in your life, on task, and with the performance you desire. Next, use the first-person POV, where you enter into the scene and you see and feel the experience. Go over the specifics of a job interview and see yourself being assertive. Feel your steady heart rate. Smell the confidence. Train your brain to associate walking into that interview with assurance and calm. Visualize every sensation and step. The coldness of the doorknob, the plush carpet under your shoes, the overhead lighting, the sound of the copy machine down the hall. Immerse yourself in detail. Script the scene with positive, powerful phrases, like I can and I am. I can get the job done. I am the person you’re looking for. Repeat the scenario. During the week before the specific event or interaction is to take place, practice daily. Later on, when it’s all over, examine how close your visualization was to reality. Even if the two look completely different, you’ll be glad you did all you could to be prepared and to succeed. This is a tried-and-true method of practicing for success. Athletic coaches on the sports field and personal life coaches advocate and outright require this kind of thorough mental preparation. There is no substitute except to rely on luck, which is not really a plan. Prepare, prepare, prepare, and remember what Louis Pasteur said: “Chance seems to favor the prepared mind.

160 items on the CPCE or 200 items on the NCE. The good news, nevertheless, is that as a perfectionist, you can keep in mind that you could conceivably miss 40 items on the NCE and still receive a perfect score. Counselors say to me: “I’m so upset. I bet I missed 40 or 50 questions on the exam” and I reply with something like, “that’s terrific, it’s possible you achieved one of the highest scores ever posted on the exam!” Well, are you breathing any easier yet?

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Unistructural Memorize, identify, recognize, count, define, draw, find, label, match, name, quote, recall, recite, order, tell, write, imitate Multistructural Classify, describe, list, report, discuss, illustrate, select, narrate, compute, sequence, outline, separate Relational Apply, integrate, analyse, explain, predict, conclude, summarize (précis), review, argue, transfer, make a plan, characterize, compare, contrast, differentiate, organize, debate, make a case, construct, review and rewrite, examine, translate, paraphrase, solve a problem Extended abstract Theorize, hypothesize, generalize, reflect, generate, create, compose, invent, originate, prove from first principles, make an original case, solve from first principles Table 7.2  Some more ILO verbs from Bloom’s revised taxonomy Remembering Define, describe, draw, find, identify, label, list, match, name, quote, recall, recite, tell, write Understanding Classify, compare, conclude, demonstrate, discuss, exemplify, explain, identify, illustrate, interpret, paraphrase, predict, report Applying Apply, change, choose, compute, dramatize, implement, interview, prepare, produce, role play, select, show, transfer, use Analysing Analyse, characterize, classify, compare, contrast, debate, deconstruct, deduce, differentiate, discriminate, distinguish, examine, organize, outline, relate, research, separate, structure Evaluating Appraise, argue, assess, choose, conclude, critique, decide, evaluate, judge, justify, monitor, predict, prioritize, prove, rank, rate, select Creating Compose, construct, create, design, develop, generate, hypothesize, invent, make, perform, plan, produce

When a Single Glance Can Cost a Million Dollars Under conditions of stress, the human body responds in predictable ways: increased heart rate, pupil dilation, perspiration, fine motor tremors, tics. In high-pressure situations, such as negotiating an employment package or being cross-examined under oath, no matter how we might try to play it cool, our bodies give us away. We broadcast our emotional state, just as Marilyn Monroe broadcast her lust for President Kennedy. We each exhibit a unique and consistent pattern of stress signals. For those who know how to read such cues, we’re essentially handing over a dictionary to our body language. Those closest to us probably already recognize a few of our cues, but an expert can take it one step further, and closely predict our actions. Jeff “Happy” Shulman is one such expert. Happy is a world-class poker player. To achieve his impressive winnings, he’s spent much of his life mastering mystique. At the highest level of play, winning depends not merely on skill, experience, statistics, or even luck with the cards, but also on an intimate understanding of human nature. In poker, the truth isn’t written just all over your face. The truth is written all over your body. Drops of Sweat, a Nervous Blink, and Other “Tells” Tournament poker is no longer a game of cards, but a game of interpretation, deception, and self-control. In an interview, Happy says that memorizing and recognizing your opponent’s nuances can be more decisive than luck or skill. Imperceptible gestures can reveal a million dollars’ worth of information. Players call these gestures “tells.” With a tell, a player unintentionally exposes his thoughts and intentions to the rest of the table. The ability to hide one’s tells—and conversely, to read the other players’ tells—offers a distinct advantage. At the amateur level, tells are simpler. Feet and legs are the biggest moving parts of your body, so skittish tapping is a dead giveaway. So is looking at a hand of cards and smiling, or rearranging cards with quivering fingertips. But at the professional level, tells would be almost impossible for you or me to read. Happy spent his career learning how to read these tells. “If you know what the other player is going to do, it’s easier to defend against it.” Like others competing at his level, Happy might prepare for a major tournament by spending hours reviewing tapes of his competitors’ previous games in order to instantly translate their tells during live competition.

She gestured to the nether regions of the body. "For both of us to examine the wound will be more thorough." "You might be comfortable with such an examination," he said, cutting her a slanted glance, "but I don't believe that I am prepared to witness your comfort with it." "Coming from the man I encountered in the stable last night, I don't believe that for a moment." -Ravenna & Vitor

The implicit remedy for this one-sidedness, and the route that would be mapped out in the Treason Trials Act of 1696, was two-sidedness. The preamble to the Act would trumpet the principle of equalizing the defense, a principle that the Act would implement most fundamentally by allowing the defendant to have access to counsel both in the pretrial and at trial. Persons accused of treason would be allowed to defend themselves in the way the state prosecuted them, with lawyers. The accused would be allowed the help of lawyers to prepare defensive evidence in the pretrial, to examine defense witnesses and cross-examine prosecution witnesses, and to serve as advocates at trial.

The best way to know if someone is prepared to commit is to examine his or her prior commitments. If you want to know how someone will behave tomorrow, take a look at what he or she did yesterday.

Designing well-written tests still remains a challenging task. Some complex questions may lose clarity causing difficulties in providing meaningful answers. Basically, questions should be designed in such a way that each well-prepared student can easily give a correct answer.

Practice: Approaching Discernment through Memory Our memories preserve, along with many other things, a personalized record of moments in which God has blessed, supported and guided us throughout our lives. This prayer opens us to recall one or more moments of God’s support and guidance related to our present decision. The connection between then and now may be subtle and require some pondering, so take your time, especially when you get to steps 5 and 6. 1. Prepare yourself to listen to the wisdom brought to you through your memory by becoming still—outside and inside. Gently noticing your breathing may help you come to a deep quiet. Take as much time as necessary to come to this place of quiet. 2. Offer this time of remembering to God. Ask God to speak to you through your memories, and tell God of your desire to be available to God through them. 3. As you think of the decision facing you, allow your memory to surface a particularly graced event or period in your life. The memory may but need not directly resemble the issue you face at this moment. Relive that event or period and remember it in all its textures. 4. Notice how God was “laboring” on your behalf during that time. Notice, too, how you responded. Remember the grace of the moment. Capture in your journal the highlights of the grace and your response. 5. Notice the similarities and contrasts between your experience then and your issue now. Record the salient points in your journal. 6. As you relive that graced moment in your past, examine what it suggests about the decision before you now, thanking God for God’s constancy.

I-Chaya is dying. Burnham has just returned with a healer from a nearby village. The healer has examined I-Chaya and made his prognosis. All his medicine can do now is prolong I-Chaya’s suffering. It would be unseemly for Burnham to cry. She is Vulcan. “Release him,” she tells the healer. “It is fitting he dies with peace and dignity.” As the healer prepares his hypospray, Burnham’s adult cousin Selek watches while she whispers her farewell to I-Chaya, with her thanks for his courage, his loyalty, and his sacrifice.

Communications Studies, much of your university work will be assessed by essay – whether that’s an essay you prepare in your own time over a period of days or weeks, or one you concoct in an examination

Contrary to what many may believe about these horses and the environment that they live in, the horses are in good health and are living in an appropriate stable with excellent care. These horses are being treated with pride and compassion, often by their individual owners/drivers." He found the horses were housed in comfortable, clean, spacious box stalls that allowed them to lie down in comfortable bedding. They are provided, he said, with quality food and water throughout the day. After his first visit, Dr. Jordan returned a second time unannounced and examined the stables again. He also went to Central Park to look at the horses there. "The horses at Central Park were all in good weight, well shod, and prepared for their work." None appeared to be overworked." It was clear, Dr. Jordan said, that the horses are "living happy lives with owners who truly care for their well-being.