Explicit Instruction Quotes

Our behavioral patterns are exceedingly complex, and psychology is a young science. The scope of our behavioral wisdom exceeds the breadth of our explicit interpretation. We act, even instruct, and yet do not understand. How can we do what we cannot explain?

I at least need to know who you suspect. What if something happens to you between now and then?” “What could happen?” When his expression deadpanned, I shrugged. “Fine. I’ll text who I think it is to Cookie with explicit instructions not to tell you unless something dire happens. Like if I have a fatal allergic reaction to your cheap cologne.

God takes care of us; he thinks of us every minute, and he gives us instructions that are sometimes very precise. Those surges of love that flow into our chests and take our breath away -- those illuminations, those ecstasies, inexplicable if we consider our biological nature, our status as simple primates-- are extremely clear signs. And today I understand Christ's point of view and his repeated horror at the hardening of people's hearts: all of these things are signs, and they don't realise it. Must I really, on top of everything else, give my life for these wretches? Do I really have to be explicit on that point? Apparently so.

There's no happy ever after. I'm not a bad guy with a good heart, this is no fantasy. If you knew who I was, the things I've done, you'd cry and run for your mama

Positive Eye Contact Quality time should include loving eye contact. Looking in your child’s eyes with care is a powerful way to convey love from your heart to the heart of your child. Studies have shown that most parents use eye contact in primarily negative ways, either while reprimanding a child or giving very explicit instructions. If you give loving looks only when your child is pleasing you, you are falling into the trap of conditional love. That can damage your child’s personal growth. You want to give enough unconditional love to keep your child’s emotional tank full, and a key way to do this is through proper use of eye contact. Sometimes family members refuse to look at one another as a means of punishment. This is destructive to both adults and children. Kids especially interpret withdrawal of eye contact as disapproval, and this further erodes their self-esteem. Don’t let your demonstration of

Baby girl, this is your mother. I know I’ve given you explicit instructions to trace this into your yearbook, but they’re my words. That means this is from me, my heart, and my love for you. There’s so many things I want to say to you, things I want you to hear, to know, but let’s start with the reason I’m having you put these words in your senior yearbook. First of all, this book is everything. It may be pictures, some names of people you won’t remember in five years, ten years, or longer, but this book is more important than you can imagine. It’s the first book that’s the culmination of your first chapter in life. You will have many. So many! But this book is the physical manifestation of your first part in life. Keep it. Treasure it. Whether you enjoyed school or not, it’s done. It’s in your past. These were the times you were a part of society from a child to who you are now, a young adult woman. When you leave for college, you’re continuing your education, but you’re moving onto your next chapter in life. The beginning of adulthood. This yearbook is your bridge. Keep this as a memento forever. It sums up who you grew up with. It houses images of the buildings where your mind first began to learn things, where you first began to dream, to set goals, to yearn for the road ahead. It’s so bittersweet, but those memories were your foundation to set you up for who you will become in the future. Whether they brought pain or happiness, it’s important not to forget. From here, you will go on and you will learn the growing pains of becoming an adult. You will refine your dreams. You will set new limits. Change your mind. You will hurt. You will laugh. You will cry, but the most important is that you will grow. Always, always grow, honey. Challenge yourself. Put yourself in uncomfortable situations (BUT BE SAFE!) and push yourself not to think about yourself, your friends, your family, but to think about the world. Think about others. Understand others, and if you can’t understand, then learn more about them. It’s so very important. Once you have the key to understanding why someone else hurts or dreams or survives, then you have ultimate knowledge. You have empathy. Oh, honey. As I’m writing this, I can see you on the couch reading a book. You are so very beautiful, but you are so very humble. You don’t see your beauty, and I want you to see your beauty. Not just physical, but your inner kindness and soul. It’s blinding to me. That’s how truly stunning you are. Never let anyone dim your light. Here are some words I want you to know as you go through the rest of your life: Live. Learn. Love. Laugh. And, honey, know. Just know that I am with you always.

Leaning down, I kissed his cheek, and as I straightened, he turned wide amber eyes on me. “I see what you don’t.” I ran my hand up and down his arm. “You’re not selfish, even if you have moments of acting like it. We all do. You’re not evil, even if you were created by the greatest evil of them all. You’ve proven to me and yourself that you have free will, and you’ve made the right decisions time and time again.” As I dragged my hand up his arm, he shuddered. “You’ve accepted who and what I am from the beginning. You’ve never tried to change me or...or hide me. You’ve always trusted me, even when you probably shouldn’t have.” I laughed at that, thinking of the time he’d left me alone in the Palisades club with explicit instructions not to roam off. “You’ve...you’ve celebrated what I am, and very few can claim that. Like I’ve said before, you’re more than the latest Crown Prince. You’re Roth.” For a moment, he didn’t move or blink. Then wonderment filled his expression as he stared up at me, and finally, the tension eased out of his muscles. “And I’m yours.

The really important aspect of tacit learning, as any apprentice will tell you, is that it’s almost a process of osmosis. You gain more insight from simply being around someone, and sharing experiences with them, than you would do by explicit instruction.

In 1843, after annexing the Indian province of Sind, British General Sir Charles Napier sent home a one word telegram, "Peccavi" implying "I have Sind..." (Napier was under explicit instructions that: 1. He was not to attack Hyderabad. 2. If provoked to fighting, he was under no conditions take Hyderabad's capital -- Sind. He then (according to the story) send the one word message Peccavi to London and of course all the recipients understood that he had violated his order and taken the city - the old British boy school Latin training...

I live every single day in fear that a stranger might yell at me for some normal community thing I am doing wrong, like pulling up to the gas pump at a weird angle or exiting out of the wrong door. So, I cannot imagine being brave enough to take my time giving explicit instructions about my latte while people who are close enough to touch me get mad at me.

toeing any line.

The third of the biblical Ten Commandments instructs humans never to make wrongful use of the name of God. People tend to understand this in a childish way, as a prohibition on uttering the explicit name of God (as in the famous Monty Python sketch 'If you say Jehovah...'). Perhaps the deeper meaning of this commandment is that we should never use the name of God to justify our political interests, our economic ambitions, or our personal hatreds. As a resident of the Middle East I am keenly aware how often people break this commandment. The world would be a much better place if we followed it more devotedly. You want to wage war on your neighbours and steal their land? Leave God out of it, and find yourself some other excuse.

There are Christian fiction writers and then there are Christians who write fiction. There is Christian fiction, then there is what some consider to be church fiction or church drama. You have some authors who didn’t necessarily set out to write Christian fiction, but they were placed in that category by either their publisher or the book stores simply shelve them that way. And of course you have the writers whose work is categorized as Christian fiction but they do not write for a Christian fiction imprint, which means they are not necessarily writing with any type of guidelines. I can’t speak for any other Christian fiction author or author who either chose or by default was placed in the Christian fiction category, but I am a Christian fiction writer who writes for a Christian fiction imprint. That is my choice on purpose. I’ll be the first to admit that yes, I have a ghost writer; the Holy Ghost! I take dictation from the Holy Spirit when I write my stories. My Holy Spirit does not curse nor does He describe explicit sex scenes for me to deliver to God’s people. I write Christian fiction, not inspirational fiction, not faith based fiction or anything else. Christ is in what I do “CHRISTian” fiction. I’m not worrying about “keepin’” it real. The Bible is as real as it gets and if the Holy Spirit didn’t instruct the authors of the Bible to curse people out and describe explicit sex scenes, then why on earth should He start using me to do it now? So my concern is not about “keepin’ it real” for the world as much as it is keepin’ it holy for the Kingdom. My ultimate goal is, yes, to please the readers, but I must first please God. P.S. Maybe Peter did curse. But even the author of the Bible didn’t feel the need to write the actual curse words.

The teachers introduced a program that explicitly trained the students to construct coherent arguments, with a focus on the connections between successive ideas. It was a radical shift from the kind of assignment that dominates high school writing instruction today, in which students are asked to write memoirs and personal reflections. The students showed dramatic improvements in their test scores in several subjects, and many more of them graduated from high school and applied to college. It’s no coincidence that

Alessandro shrugged and pushed the blade in, dragging it down the man’s skin, making him cry out. He struck him again with his fist, blood spurting onto Alessandro as well. “Did Arturo tell you that the mother of my child was in that limo? She’s carrying my baby inside of her, and that her son was in the limo too? I’m sure he did. I’m sure he left explicit instructions as to who exactly you were supposed to dispose of, didn’t he?” “He’ll kill me. I swear, he’ll kill me,” the man cried, tears mixing in with his blood. “Next, I’ll take an eye, you snivelling little shit!” Alessandro growled, raising his bloody blade to the man’s left eyeball. The unmistakable scent of urine filled the air. Alessandro stepped back in disgust and turned to Jason and his other man, Marty, two of the best Dardano soldiers, loyal and efficient. They took his cue and slipped on their brass knuckles. “Just say the words, ol’ boy, and we’ll stop this,” “Fuck you,” the man shouted. Alessandro smirked. “Such defiance for a man who just pissed himself.” He crossed his arms as Marty and Jason went to work. It only took a minute. “All right. Okay! Stop! Stop! Fine, I’ll talk!

In Wegner’s studies, participants are asked to try hard not to think about something, such as a white bear, or food, or a stereotype. This is hard to do. More important, the moment one stops trying to suppress a thought, the thought comes flooding in and becomes even harder to banish. In other words, Wegner creates minor obsessions in his lab by instructing people not to obsess. Wegner explains this effect as an “ironic process” of mental control. 32 When controlled processing tries to influence thought (“Don’t think about a white bear!”), it sets up an explicit goal. And whenever one pursues a goal, a part of the mind automatically monitors progress, so that it can order corrections or know when success has been achieved. When that goal is an action in the world (such as arriving at the airport on time), this feedback system works well. But when the goal is mental, it backfires. Automatic processes continually check: “Am I not thinking about a white bear?” As the act of monitoring for the absence of the thought introduces the thought, the person must try even harder to divert consciousness. Automatic and controlled processes end up working at cross purposes, firing each other up to ever greater exertions. But because controlled processes tire quickly, eventually the inexhaustible automatic processes run unopposed, conjuring up herds of white bears. Thus, the attempt to remove an unpleasant thought can guarantee it a place on your frequent-play list of mental ruminations.

The original Christians regarded the deposit of faith, as finally inseparable from the very living substance of the Gospel in the saving event of Christ crucified, risen and glorified, but as once and for all entrusted to the church through its apostolic foundation in Christ, informing, structuring and quickening its life and faith and mission as the body of Christ in the world... While the deposit of faith was replete with the truth as it is in Jesus, embodying kerygmatic, didactic and theological content, but its very nature it could not be resolved into a system of truths or set of normative doctrines and formulated beliefs, for the truths and doctrines and beliefs entailed could not be abstracted from the embodied form which they were given in Christ in the apostolic foundation of the church without loss of their real substance. Nevertheless in this embodied form "the faith once for all delivered to the saints" constituted the regulative basis for all explicit formulation of Christian truth, doctrine and belief in the deepening understanding of the church and its regular instruction of catechumens and the faithful. app is

When I got off the phone, my earbuds were still in from the call and my phone started playing a song, which it sometimes does, without my explicit instruction. The song it played was a U2 song from an album that was released when I was finishing high school, an album I played on a CD boom box, lying on my bed, staring up at the ceiling, thinking about how I was at the end of some beginning, which made what came next the beginning of the end. I walked over to the bodega on a corner at Sixth and bought a pack of cigarettes. The man who sold them to me didn’t look at me funny; he didn’t tell me I was too old to be playing games like this. I went back to the bench and lit a cigarette and inhaled, the smoke entering my body and filling it with poison, with something. — THE HOUSE IN East Hampton was no longer Toby’s, as if it ever was,

The third of the biblical Ten Commandments instructs humans never to make wrongful use of the name of God. Many understand this in a childish way, as a prohibition on uttering the explicit name of God (as in the famous Life of Brian scene ‘If you say Jehovah …’). Perhaps the deeper meaning of this commandment is that we should never use the name of God to justify our political interests, our economic ambitions or our personal hatreds.

I live, at all times, for imaginative fiction; for ambivalence, not instruction. When language serves dogma, then literature is lost. I live also, and only, for excellence. My care is not for the cult of egalitarian mediocrity that is sweeping the world today, wherein even the critics are no longer qualified to differentiate, but for literature, which you may notice I have not defined. I would say that, because of its essential ambivalence, 'literature' is: words that provoke a response; that invite the reader or listener to partake of the creative act. There can be no one meaning for a text. Even that of the writer is a but an option. "Literature exists at every level of experience. It is inclusive, not exclusive. It embraces; it does not reduce, however simply it is expressed. The purpose of the storyteller is to relate the truth in a manner that is simple: to integrate without reduction; for it is rarely possible to declare the truth as it is, because the universe presents itself as a Mystery. We have to find parables; we have to tell stories to unriddle the world. "It is a paradox: yet one so important I must restate it. The job of a storyteller is to speak the truth; but what we feel most deeply cannot be spoken in words. At this level only images connect. And so story becomes symbol; and symbol is myth." "It is one of the main errors of historical and rational analysis to suppose that the 'original form' of myth can be separated from its miraculous elements. 'Wonder is only the first glimpse of the start of philosophy,' says Plato. Aristotle is more explicit: 'The lover of myths, which are a compound of wonders, is, by his being in that very state, a lover of wisdom.' Myth encapsulates the nearest approach to absolute that words can speak.

The third of the biblical Ten Commandments instructs humans never to make wrongful use of the name of God. Many understand this in a childish way, as a prohibition on uttering the explicit name of God (as in the famous Life of Brian scene "If you say Jehovah...). Perhaps the deeper meaning of this commandment is that we should never use the name of God to justify our political interests, our economic ambitions or our personal hatreds. People hate somebody and say, "God hates him'; people covet a piece of land and say, 'God wants it.' The world would be a much better place if we followed the third commandment more devotedly. (page 125)

For example, in Spain, the Barcelona Age Factor (BAF) project studied the effects of changing the age of beginning to teach English to Catalan/Spanish bilingual students. When the starting age for teaching English was lowered, Carmen Muñoz and her colleagues took advantage of the opportunity to compare the learning outcomes for students who had started learning at different ages. They were able to look at students’ progress after 100, 416, and 726 hours of instruction. Those who had begun to learn later (aged 11, 14, or 18+) performed better on nearly every measure than those who had begun earlier (aged 8). This was particularly true of measures based on metalinguistic awareness or analytic ability. On listening comprehension, younger starters showed some advantages. Muñoz suggests that this may be based on younger learners’ use of a more implicit approach to learning while older learners’ advantages may reflect their ability to use more explicit approaches, based on their greater cognitive maturity. She points out that, in foreign language instruction, where time is usually limited, ‘younger learners may not have enough time and exposure to benefit fully from the alleged advantages of implicit learning’ (Muñoz 2006: 33).

It’s with the next drive, self-preservation, that AI really jumps the safety wall separating machines from tooth and claw. We’ve already seen how Omohundro’s chess-playing robot feels about turning itself off. It may decide to use substantial resources, in fact all the resources currently in use by mankind, to investigate whether now is the right time to turn itself off, or whether it’s been fooled about the nature of reality. If the prospect of turning itself off agitates a chess-playing robot, being destroyed makes it downright angry. A self-aware system would take action to avoid its own demise, not because it intrinsically values its existence, but because it can’t fulfill its goals if it is “dead.” Omohundro posits that this drive could make an AI go to great lengths to ensure its survival—making multiple copies of itself, for example. These extreme measures are expensive—they use up resources. But the AI will expend them if it perceives the threat is worth the cost, and resources are available. In the Busy Child scenario, the AI determines that the problem of escaping the AI box in which it is confined is worth mounting a team approach, since at any moment it could be turned off. It makes duplicate copies of itself and swarms the problem. But that’s a fine thing to propose when there’s plenty of storage space on the supercomputer; if there’s little room it is a desperate and perhaps impossible measure. Once the Busy Child ASI escapes, it plays strenuous self-defense: hiding copies of itself in clouds, creating botnets to ward off attackers, and more. Resources used for self-preservation should be commensurate with the threat. However, a purely rational AI may have a different notion of commensurate than we partially rational humans. If it has surplus resources, its idea of self-preservation may expand to include proactive attacks on future threats. To sufficiently advanced AI, anything that has the potential to develop into a future threat may constitute a threat it should eliminate. And remember, machines won’t think about time the way we do. Barring accidents, sufficiently advanced self-improving machines are immortal. The longer you exist, the more threats you’ll encounter, and the longer your lead time will be to deal with them. So, an ASI may want to terminate threats that won’t turn up for a thousand years. Wait a minute, doesn’t that include humans? Without explicit instructions otherwise, wouldn’t it always be the case that we humans would pose a current or future risk to smart machines that we create? While we’re busy avoiding risks of unintended consequences from AI, AI will be scrutinizing humans for dangerous consequences of sharing the world with us.

That shifting, layered sensibility is also, in part, the world into which the King James Bible was born. The king’s instructions were perfectly explicit: they were to use ‘circumlocution’, in other words language in which meaning was to be ‘sett forth gorgeously’. There was no terror of richness in this. Richness, as King David had known when he decorated the temple for God, was one of the attributes of God. Majesty, honour and power were gorgeous in themselves and the Jacobean sense of the beautiful loved both pearls and diamonds, both openness and ceremony. Miles Smith referred in his Preface to ‘the Sun of righteousness, the Son of God’, and it was the beams of that sun which the King James Translators would bring to the people. But the sense of clarity and directness was sewn and fused to those other Jacobean virtues: a pattern of order and authority; the majestic substance, the ‘meat’ of the word of God; the great ceremonial atmosphere of its long, carefully organised, musical rhythms, a ceremony of the word; an atmosphere both godly and kingly; both rich and pure, both multiplicitous and plain. This Bible, in other words, would absorb the full aesthetics of the age. You only have to read the Translators at full flood, feeling behind them the sense of unstoppable divine authority, to hear the immense, gilded majesty of the translation. In describing God’s assembling of the armies of a vengeful justice, they reached their apogee:

FACT 3 – In 1969, the combined agencies of the CIA, Army and FBI were put into full operational use. The Sharon Tate-La Bianca murders were committed in August 1969. The Altamont violence occurred four months later. CIA The CIA prepared for defense against domestic unrest in 1965, coinciding with Camelot and Politica. The CIA joined forces with the FBI and the Army. By August 1967, a special operations group went after the youth. By July 1968, Operation Chaos, identical to the Chilean “Chaos,” clamped down on “restless youth.” This wasn’t a study. It was an attack. Mid-summer of 1969, one month before the Manson Family massacres, Operation Chaos entered a phase of tight security. From 1956-63, the Agency had produced enough LSD to incite every violent act associated with the chaos in Los Angeles or at Altamont. It was identical to handing out poison candy at Halloween. LSD was the moving force, the cause for the Sharon Tate-La Bianca slaughters. It was a steady diet at the Spahn ranch. LSD was the catalyst of the Altamont killing. Thousands of tablets were distributed to the Hell’s Angels, who then went totally berserk and started cracking skulls. FBI May 1964, after the JFK assassination, the FBI instituted COINTELPRO. July 1968, explicit orders went out to proceed, accompanied with instructions, to neutralize segments of American society, including those “restless youth.” By 1969, the Special Services Staff (SSS) of the FBI teamed up with the Justice Department and the CIA’s Operation Chaos.

1. Divine Writing: The Bible, down to the details of its words, consists of and is identical with God’s very own words written inerrantly in human language. 2. Total Representation: The Bible represents the totality of God’s communication to and will for humanity, both in containing all that God has to say to humans and in being the exclusive mode of God’s true communication.[11] 3. Complete Coverage: The divine will about all of the issues relevant to Christian belief and life are contained in the Bible.[12] 4. Democratic Perspicuity: Any reasonably intelligent person can read the Bible in his or her own language and correctly understand the plain meaning of the text.[13] 5. Commonsense Hermeneutics: The best way to understand biblical texts is by reading them in their explicit, plain, most obvious, literal sense, as the author intended them at face value, which may or may not involve taking into account their literary, cultural, and historical contexts. 6. Solo Scriptura:[14] The significance of any given biblical text can be understood without reliance on creeds, confessions, historical church traditions, or other forms of larger theological hermeneutical frameworks, such that theological formulations can be built up directly out of the Bible from scratch. 7. Internal Harmony: All related passages of the Bible on any given subject fit together almost like puzzle pieces into single, unified, internally consistent bodies of instruction about right and wrong beliefs and behaviors. 8. Universal Applicability: What the biblical authors taught God’s people at any point in history remains universally valid for all Christians at every other time, unless explicitly revoked by subsequent scriptural teaching. 9. Inductive Method: All matters of Christian belief and practice can be learned by sitting down with the Bible and piecing together through careful study the clear “biblical” truths that it teaches. The prior nine assumptions and beliefs generate a tenth viewpoint that—although often not stated in explications of biblicist principles and beliefs by its advocates—also commonly characterizes the general biblicist outlook, particularly as it is received and practiced in popular circles: 10. Handbook Model: The Bible teaches doctrine and morals with every affirmation that it makes, so that together those affirmations comprise something like a handbook or textbook for Christian belief and living, a compendium of divine and therefore inerrant teachings on a full array of subjects—including science, economics, health, politics, and romance.[15]

gave up on the idea of creating “socialist men and women” who would work without monetary incentives. In a famous speech he criticized “equality mongering,” and thereafter not only did different jobs get paid different wages but also a bonus system was introduced. It is instructive to understand how this worked. Typically a firm under central planning had to meet an output target set under the plan, though such plans were often renegotiated and changed. From the 1930s, workers were paid bonuses if the output levels were attained. These could be quite high—for instance, as much as 37 percent of the wage for management or senior engineers. But paying such bonuses created all sorts of disincentives to technological change. For one thing, innovation, which took resources away from current production, risked the output targets not being met and the bonuses not being paid. For another, output targets were usually based on previous production levels. This created a huge incentive never to expand output, since this only meant having to produce more in the future, since future targets would be “ratcheted up.” Underachievement was always the best way to meet targets and get the bonus. The fact that bonuses were paid monthly also kept everyone focused on the present, while innovation is about making sacrifices today in order to have more tomorrow. Even when bonuses and incentives were effective in changing behavior, they often created other problems. Central planning was just not good at replacing what the great eighteenth-century economist Adam Smith called the “invisible hand” of the market. When the plan was formulated in tons of steel sheet, the sheet was made too heavy. When it was formulated in terms of area of steel sheet, the sheet was made too thin. When the plan for chandeliers was made in tons, they were so heavy, they could hardly hang from ceilings. By the 1940s, the leaders of the Soviet Union, even if not their admirers in the West, were well aware of these perverse incentives. The Soviet leaders acted as if they were due to technical problems, which could be fixed. For example, they moved away from paying bonuses based on output targets to allowing firms to set aside portions of profits to pay bonuses. But a “profit motive” was no more encouraging to innovation than one based on output targets. The system of prices used to calculate profits was almost completely unconnected to the value of new innovations or technology. Unlike in a market economy, prices in the Soviet Union were set by the government, and thus bore little relation to value. To more specifically create incentives for innovation, the Soviet Union introduced explicit innovation bonuses in 1946. As early as 1918, the principle had been recognized that an innovator should receive monetary rewards for his innovation, but the rewards set were small and unrelated to the value of the new technology. This changed only in 1956, when it was stipulated that the bonus should be proportional to the productivity of the innovation. However, since productivity was calculated in terms of economic benefits measured using the existing system of prices, this was again not much of an incentive to innovate. One could fill many pages with examples of the perverse incentives these schemes generated. For example, because the size of the innovation bonus fund was limited by the wage bill of a firm, this immediately reduced the incentive to produce or adopt any innovation that might have economized on labor.

A low-context culture is a place where little is left to assumption so things are spelled out explicitly. In contrast, high-context cultures are places where people have significant history together and so a great deal of understanding can be assumed. Things operate in high-context cultures as if everyone there is an insider and knows how to behave. Written instructions and explicit directions are minimal because most people know what to do and how to think. Our families are probably the most tangible examples we have of high-context environments. After years of being together, we know what the unspoken rules are of what to eat, how to celebrate holidays, and how to communicate with each other. Many of our workplaces are the same. We know when to submit check requests, how to publicize an event, and how to dress on “casual” Fridays. New employees joining these kinds of organizations can really feel lost without adequate orientation. And many religious services are also very high context. People routinely stand, bow, or recite creeds that appear very foreign and confusing to someone just joining a religious community for the first time. Discerning whether a culture provides direct and explicit communication versus one that assumes a high degree of shared understanding is a strategic point of knowledge. And leaders need to bear in mind the areas of their own organizational and national culture that are high context and how that affects outsiders when they enter. Table

For individuals from low-context cultures, beware of ridiculing a place that just “doesn't bother” to label its roads or provide explicit instructions. For individuals from high-context cultures, be sensitive when hosting low-context individuals by providing more explicit instructions than what would ordinarily be needed with a colleague from your own culture. Find a way to get the understanding and communication needed. Develop a strategy for finding your way. The

Most national cultures across Europe and North America are categorized as low-context cultures. Many of our connections with particular people and places are of a shorter duration; therefore less is assumed. Instructions about where to park, how to flush the toilet, and where to order your food are often displayed. Low-context cultures can be easier to enter than high-context cultures, because even if you're an outsider, much of the information needed to participate is explicit. Extra attention is given to providing information about how to act. Note the summary in Table 5-3. Individualism

The fact of the matter is, if you read through the instructions to the New Testament churches you will find few explicit commands that tell us to take care of the needy in our communities and no explicit commands to do creation care, but there are dozens and dozens of verses that enjoin us, in one way or another, to be holy as God is holy (e.g., 1 Pet. 1:13–16).

Advancing no particular theory of their own, some insist that explicit teaching of grammar, vocabulary, semantics, pragmatics, and even pronunciation is necessary because students in immersion classrooms sometimes have trouble with these features of the second language. Direct instruction, they say, is the only remedy. Such claims rely heavily on short-term studies in which older students—rarely K–12 English learners—are taught a linguistic form, such as word order, verb conjugation, relative clauses, and so forth, then tested on their conscious knowledge of the form soon after.

Noam Chomsky pointed out, the number of possible sentences is infinite in any language; there is no limit to the grammatical combination of words. Behaviorism cannot explain how, after relatively limited exposure to a mother tongue, young children acquire complex syntactic structures and begin to produce “correct” utterances never heard before, by themselves or by others. What’s more, they accomplish these amazing intellectual feats without being explicitly taught.

A digital mindset requires a shift in how we think about our relationship to machines. Even as they become more human-ish, we need to think about them as machines—requiring explicit instructions and focused on narrow tasks.

Purdue also explicitly instructed sales reps to target family physicians who were likely to be naive about opioids, “opioid naive”—doctors who had little experience prescribing this kind of medication. To

Because God's covenant, the framework within which he operates, has not been changed. There has been no explicit instruction which says that God has altered his modus operandi, his way of operating, with regard to infants receiving the covenant sign and seal, as John Murray has pointed out.20The promise which says, "I will be your God and you will be my people," given to Abraham to embrace not just him but his family, still stands; and it is still, in the words of Peter, "unto you, and to your children." Children would therefore naturally be regarded as subjects of baptism, just as they were of circumcision in the Old Testament.21

...sola Scriptura was never meant as a denial of the usefulness of the Christian tradition as a subordinate norm in theology and as a significant point of reference for doctrinal formulas and argumentation. The views of the Reformers developed out of a debate in the late medieval theology over the relation of Scripture and tradition, on the side of the debate viewing the two as coequal norms, the other side of the debate taking Scripture as the sole source of necessary doctrine, albeit as read in the church's interoperative tradition. The Reformers and the Protestant orthodox followed the latter understanding, defining Scripture as the absolute and therefore prior norm, but allowing the theological tradition, particularly the earlier tradition of the fathers and ecumenical councils, to have a derivative but important secondary role in doctrinal statements. They accepted the ancient tradition as a useful guide, allowing that the trinitarian and Christological statements of Nicaea, Constantinople, and Chalcedon were expressions of biblical truth, and that the great teachers of the church provided valuable instruction in theology that always needed to be evaluated in the light of Scripture. At the same time, they rejected recent human traditions as problematic deviations from the biblical norm. What the Reformers and orthodox explicitly denied was coequality of Scripture and tradition and, in particular, the claim of unwritten traditions as normative for practice. We encounter, especially in the scholastic era of Protestantism, a profound interest in the patristic period and a critical but often substantive use of ideas and patterns enunciated by the medieval doctors.

...sola Scriptura was never meant as a denial of the usefulness of the Christian tradition as a subordinate norm in theology and as a significant point of reference for doctrinal formulas and argumentation. The views of the Reformers developed out of a debate in the late medieval theology over the relation of Scripture and tradition, on the side of the debate viewing the two as coequal norms, the other side of the debate taking Scripture as the sole source of necessary doctrine, albeit as read in the church's interoperative tradition. The Reformers and the Protestant orthodox followed the latter understanding, defining Scripture as the absolute and therefore prior norm, but allowing the theological tradition, particularly the earlier tradition of the fathers and ecumenical councils, to have a derivative but important secondary role in doctrinal statements. They accepted the ancient tradition as a useful guide, allowing that the trinitarian and Christological statements of Nicaea, Constantinople, and Chalcedon were expressions of biblical truth, and that the great teachers of the church provided valuable instruction in theology that always needed to be evaluated in the light of Scripture. At the same time, they rejected recent human traditions as problematic deviations from the biblical norm. What the Reformers and orthodox explicitly denied was coequality of Scripture and tradition and, in particular, the claim of unwritten traditions as normative for practice. We encounter, especially in the scholastic era of Protestantism, a profound interest in the patristic period and a critical but often substantive use of ideas and patterns enunciated by the medieval doctors.

Tips from Psychology 1. Make sustainable behavior the social default When asked directly, people vehemently deny that their actions might be influenced by trendiness or popular opinion. However, we are biologically programmed to care what other people think of us and to try to make our behavior fit in. This is a product of our evolution: early humans who were ostracized from their group faced almost certain death out on their own. Because of this biological programming, all people internalize and act on messages from other people, both explicit and implicit messages, about the kinds of behaviors expected and accepted by society. At the same time, people significantly underestimate the extent to which these social messages influence them. A recent study of household energy use confirms this: when asked outright, participants told experimenters that “what neighbors are doing” was the least likely factor to influence their behavior. However, the results showed that out of four different types of informational messages (environmental impact, money savings, how-to instructions, and how much neighbors are cutting back), the message about neighbors’ behavior was the only message that resulted in participants measurably reducing their own electricity use (Schultz, et al, 2007).

Calkins is right that teachers need to have high expectations. But even astronomical expectations won’t do any good unless children get the explicit instruction they need to meet them.

Certainly there is no limit to taxation if the benefits derived from public services by society measure up to the cost in taxation.”2 As cited in the quotation at the beginning of this chapter, Obama Sr. is even willing to consider tax rates up to 100 percent! It’s remarkable that this paper by Obama Sr. has gotten so little media coverage. One would expect it to be on the front page of every newspaper and a lead item on the evening news, especially during public debates in America over taxes and massive government intervention in the health care and financial sectors. Notice the two-part economic strategy proposed by Obama Sr.: forced state control over private enterprise, and confiscatory tax rates with no upper limit. We will find it instructive to compare this to President Obama’s economic policies. For example, President Obama frequently talks about people being forced to pay their “fair share” in taxes, but he never specifies what that share is. Here, we have a document that explicitly states his father’s thoughts on the subject and may provide some guidance to the son’s own thinking. Yet for many in the media, these father-son comparisons are completely taboo. For them, it seems, the ghost of Barack Obama Sr. must be quietly ignored, so it cannot be seen haunting the corridors of 1600 Pennsylvania Avenue.

These findings and those from other research led Lyster and Mori to propose the counterbalance hypothesis. According to this hypothesis, feedback is more likely to be noticed if learners are oriented in a direction that is opposite to what they have become accustomed to in their instructional environment. One example of this would be that learners who receive L2 instruction that is focused on meaning/content need feedback that directs their attention to form more explicitly.

Thursday 10/22 (A Desperate Situation: Jer 14:1-16; Joe 1:13, 14; 2:15-17; 1Th 5:17) “He that covereth his sins shall not prosper; but whoso confesseth and forsaketh them shall have mercy.” The conditions of obtaining mercy of God are simple and just and reasonable. The Lord does not require us to do some grievous thing, in order that we may have the forgiveness of sin. We need not take long and wearisome pilgrimages, or perform painful penances to commend our souls to the God of Heaven, or to expiate our transgression; but he that confesseth and forsaketh his sin shall have mercy. This is a precious promise given to fallen man to encourage him to trust in the God of love, and to seek for eternal life in his kingdom.… Daniel did not seek to excuse himself or his people before God; but in humility and contrition of soul he confessed the full extent and demerit of their transgressions, and vindicated God’s dealings as just toward a nation that had set at naught his requirements and would not profit by his entreaties. There is great need today of just such sincere heart-felt repentance and confession. Those who have not humbled their souls before God in acknowledging their guilt, have not yet fulfilled the first condition of acceptance. If we have not experienced that repentance not to be repented of, and have not confessed our sin with true humiliation of soul and brokenness of spirit, abhorring our iniquity, we have never sought truly for the forgiveness of sin; and if we have never sought, we have never found the peace of God. The only reason why we may not have remission of sins that are past, is that we are not willing to humble our proud hearts, and comply with the conditions of the word of truth. There is explicit instruction given concerning this matter. Confession of sin, whether public or private, should be heart-felt and freely expressed. It is not to be urged from the sinner. It is not to be made in a flippant and careless way, or forced from those who have no realizing sense of the abhorrent character of sin. The confession that is mingled with tears and sorrow, that is the outpouring of the inmost soul, finds its way to the God of infinite pity. Says the psalmist, “The Lord is nigh unto them that are of a broken heart; and saveth such as be of a contrite spirit.” There are too many confessions like Pharaoh when he was suffering the judgments of God. He acknowledged his sin, to escape further punishment, but returned to his defiance of Heaven as soon as the plagues were stayed. Balaam’s confession was of a similar character. Terrified by the angel standing in his pathway with drawn sword, he acknowledged his guilt, lest he should lose his life. There was no genuine repentance for sin, no contrition, no conversion of purpose, no abhorrence of evil, and no worth or virtue in his confession.… The humble and broken heart, subdued by genuine repentance, will appreciate something of the love of God, and the cost of Calvary; and as a son confesses to a loving father, so will the truly penitent bring all his sins before God. [1Jn 1:9 quoted]. -ST 3-16-88 • CC 63-A Bitter Price; BLJ 361-Repentant Souls Hate Sin and Love Righteousness

Research on vocabulary learning through reading without focused instruction confirms that some vocabulary can be learned without explicit instruction (see Chapter 6, Study 17). On the other hand, Jan Hulstijn and Batia Laufer (2001) and others provide evidence that vocabulary development is more successful when learners are fully engaged in activities that require them to attend carefully to the new words and even to use them in productive tasks. Izabella Kojic-Sabo and Patsy Lightbown (1999) found that effort and the use of good learning strategies, such as keeping a notebook, looking words up in a dictionary, and reviewing what has been learned were associated with better vocabulary development. Cheryl Boyd Zimmerman (2009) provides many practical suggestions for teaching vocabulary and also for helping learners to continue learning outside the classroom.

In a study of 106 undergraduate and graduate nonnative English—speaking students, Schmitt and Zimmerman (2002) found that it was rare for a student to know all four forms or no form of a word. In other words, partial knowledge of at least one form was the norm. Results also showed that learners tended to have a better understanding of the noun and/or verb forms rather than the adjective and/or adverb forms. The authors conclude that teachers cannot assume that learners will absorb the derivative forms of a word family automatically from exposure and suggest explicit instruction in this area of vocabulary.

Implicit Communication The German organizational climate encouraged people to act, and to take the initiative, even during the terror and chaos of war. Within this climate, the principles of mutual trust and intuitive competence make much of implicit communication, as opposed to detailed, written instructions. The Germans felt they had no alternative. As the Chief of the Prussian General Staff in the Franco-Prussian War (1870-71), Field Marshal Helmuth von Moltke, observed in the mid-1800s, the greater risk is the loss of time that comes from always trying to be explicit.61 Or as General Gaedcke commented about his unit in WW II, if he had tried to write everything down, “we would have been too late with every attack we ever attempted.”62

In McDonough’s classroom study, recasts (and other forms of corrective feedback) were more likely to have been noticed because the Thai learners were accustomed to traditional grammar instruction and a focus on accuracy. This is not always the case, however. As we learned in Chapter 5, when the instructional focus is on expressing meaning through subject-matter instruction, the teachers’ recasts may not be perceived by the learners as an attempt to correct their language form but rather as just another way of saying the same thing. Later in this chapter we will look at classroom studies related to the ‘Get it right in the end’ position that have investigated the effects of more explicit corrective feedback on second language learning.

Andy, angry that I ignored his explicit instructions not to go exploring alone, lectured me on unethical conduct and consistently taking dangerous initiatives into my own hands without his approval. Most importantly, he was angry with my blatant dishonesty. Since I knew I was in the wrong, I listened attentively to my lover’s reprimands, not daring to answer back. Sam did his best to shoulder the blame but Andy would not hear of it. Seeing my lover’s beguiled state, I conjured up my boyish charm and vowed never to wander off on my own again, especially in this dangerous country.

in the end, I found that the proportions obtain­ing in Colebrooke (British Orientalist, d. 1837)’s 1818 donation to the India Office Library generally held up. Out of a total of some twenty thousand manuscripts listed in these catalogs on Yoga, Nyaya­ Vaisheshika, and Vedanta philoso­phy, a mere 260 were Yoga Sutra manuscripts (in­cluding commentaries), with only thirty­ five dating from before 1823 ; 513 were manuscripts on Hatha or Tantric Yoga, manuscripts of works attributed to Ya­jnavalkya, or of the Yoga Vasistha; 9,032 were Nyaya manuscripts, and 10,320 were Vedanta manuscripts. (...) What does this quantitative analysis tell us ? For every manuscript on Yoga philosophy proper (excluding Hatha and Tantric Yoga) held in major Indian manu­script libraries and archives, there exist some forty Ve­danta manuscripts and nearly as many Nyaya­ Vaisheshika manuscripts. Manuscripts of the Yoga Sutra and its commentaries account for only one­ third of all manuscripts on Yoga philosophy, the other two­ thirds being devoted mainly to Hatha and Tantric Yoga. But it is the figure of 1.27 percent that stands out in highest relief, because it tells us that after the late sixteenth century virtually no one was copying the Yoga Sutra because no one was commissioning Yoga Sutra manuscripts, and no one was commissioning Yoga Sutra manuscripts because no one was interested in reading the Yoga Sutra. Some have argued that instruction in the Yoga Sutra was based on rote memorization or chanting : this is the position of Krishnam­acharya’s biographers as well as of a number of critical scholars. But this is pure speculation, undercut by the nineteenth­ century observations of James Ballantyne, Dayananda Saraswati, Rajendralal Mitra, Friedrich Max Müller, and others. There is no explicit record, in either the commentarial tradition itself or in the sa­cred or secular literatures of the past two thousand years, of adherents of the Yoga school memorizing, chanting, or claiming an oral transmission for their traditions. Given these data, we may conclude that Cole­brooke’s laconic, if not hostile, treatment of the Yoga Sutra undoubtedly stemmed from the fact that by his time, Patanjali’s system had become an empty signifier, with no traditional schoolmen to expound or defend it and no formal or informal outlets of instruction in its teachings. It had become a moribund tradition, an object of universal indifference. The Yoga Sutra had for all intents and purposes been lost until Colebrooke found it.

With Wescon rapidly approaching, and no manual in sight, Sehnal approached John Paivinen and told him, “He’s not doing it.” “John Paivinen walked into my office with a security guard, and he walked me out of the building,” recalls Peddle. According to Peddle, Paivinen gave him explicit instructions. “The only people you’re allowed to talk to in our company is your secretary, who you can dictate stuff to, and Petr. You can’t come back to work until you finish the two manuals.” Peddle accepted the situation with humility. “I wrote them under duress.” A week later, with Petr Sehnal editing, he emerged from his exile with his task complete.

skill-building” approaches, which feature explicit instruction in the formal aspects of language, have a poor record of success. Hence the dismal results of most foreign language programs.

A highly structured, prescriptive model of sheltering and scaffolding is not necessary for effectively educating English learners. In fact, mandating any approach that allows for little deviation is likely to be counterproductive. Just as explicit instruction encourages passive learning, tightly scripted lessons encourage passive teaching.

Yet SIOP, without advancing any explanation, puts “language objectives” on a par with “content objectives” and teaches both explicitly.

One downfall of numpy’s optimization of vector operations is that it only occurs on one operation at a time. That is to say, when we are doing the operation A * B + C with numpy vectors, first the entire A * B operation completes, and the data is stored in a temporary vector; then this new vector is added with C. The in-place version of the diffusion code in Example 6-14 shows this quite explicitly. However, there are many modules that can help with this. numexpr is a module that can take an entire vector expression and compile it into very efficient code that is optimized to minimize cache misses and temporary space used. In addition, the expressions can utilize multiple CPU cores (see Chapter 9 for more information) and specialized instructions for Intel chips to maximize the speedup. It is very easy to change code to use numexpr: all that’s required is to rewrite the expressions as strings with references to local variables. The expressions are compiled behind the scenes (and cached so that calls to the same expression don’t incur the same cost of compilation) and run using optimized code. Example 6-19 shows the simplicity of changing the evolve function to use numexpr. In this case, we chose to use the out parameter of the evaluate function so that numexpr doesn’t allocate a new vector to which to return the result of the calculation.

Skill-building theories hold that only younger learners, and in some cases, only children younger than seven, can learn a language incidentally, that is, without intending to do so and without awareness of doing so. When it comes to LT for older children and adults (usually envisaged as in the mid-teens and thereafter), therefore, they accord dominant status to explicit learning and explicit instruction.

The publishers developed a set of rules governing acceptable comic-book content, with explicit instructions that gore, lewdness, drug use, zombies, and vampires were prohibited in any comic book bearing the Comics Code Authority seal of approval on its cover.

Mathews, 1967; Schlagal, 2002; Schlagal, 2007; Smith, 2002). Many phonics, spelling, and vocabulary programs are characterized by explicit skill instruction, a systematic scope and sequence, and repeated practice.

The instructions did not require explicit statement. They followed logically from theory, which was, as I remember it, as follows: Because people need protection, they must align themselves with a political organization. The Democratic Party was entitled to our loyalty because it represented the social and economic interests of the working class, of which our family, relatives, and neighbors were members (except for one uncle who, though a truck driver, consistently voted Republican and was therefore thought to be either stupid or crazy). The Republican Party represented the interests of the rich, who, by definition, had no concern for us. The

There was an instructive contrast between the fate of Judea and the fortunes of more accommodating communities. Cooperation might bring all manner of benefits, from protection against attack to the amassing of individual fortune; nonconformity would be put down with brutal and uncompromising rigour. In the 130s the implicit was made explicit and the Jews became an object lesson in the price of disobedience.

English children’s vocabulary increases rapidly during the early school years. Anglin (1993, 62) estimated that first grade English children know approximately 10,000 words, third grade pupils know 19,000 words, and fifth grade pupils know 39,000 words. The annual increase in vocabulary is estimated to be 3,000 words from the first to third grade and 10,000 words from the fourth to the fifth grade. Nagy & Anderson (1984, 20) uphold that there is “the ability to utilize morphological relatedness among words (which) puts a student at a distinct advantage in dealing with unfamiliar words”. In a later work, Nagy (1988, 46) acknowledges that: “there is no doubt that skilled word learners use context and their knowledge of prefixes, roots, and suffixes to deal effectively with new words”. In short, in addition to context, there is awareness of word-formation devices which accounts for such rapid increase in early school age English children’s vocabulary. Such high vocabulary growth would certainly be of great interest in L2 acquisition. Nakayama, N. (2008) tested the role that explicit teaching of affixes (prefixes) plays in vocabulary learning to pre- and upper-intermediate L2 learners. The participants received instructions over the contribution prefixes played in the meaning of the complex word during an academic year. L2 learners’ vocabulary was measured in the beginning and in the end of the academic year. Assisted by the instructions, L2 learners learned easier the new derived words, but, in the end of the academic year they had forgotten the derived words whose meaning they acquired through instructions over the contribution prefixes played in the meaning of the complex word (2008, 70). In the end, Nakayama, N. (2008, 68) concludes that systematic teaching of prefixes does lead to better retention of the derived word, but only with regard to short-term memory. On the other hand, it has been estimated that the only the most advanced L2 learners can acquire 3000 words a year (Bauer, L. & Nation, P. 1993); a figure comparable to that of early school age native children acquiring their L1. Hence, word-formation knowledge leads to high vocabulary growth to L2 learners, but solely to the most advanced L2 learners. We may uphold that word formation devices have to be acquired rather than learned through explixit instructions.

swallowed, but couldn’t get her voice above a whisper. “Yes. And yes.” “How explicit were his instructions?” “That’s not yes or no.” God, her voice sounded all wobbly, and hot tears burned at the backs of her eyes. She knew her reactions didn’t make sense. But she couldn’t think, she could only feel. Somehow, that fantasy she wrote for Carl set off a horrible chain reaction that led to him falling into the gorge. An untenable thought, but she couldn’t help it. Brax shoved the coffee table out of the way and hunkered down beside her. She realized she had been staring at the paper, the ink suddenly running down the page from three wet

The ritual and the ethical are two components of religion—and of Leviticus—that do not justify each other, but rather unite and produce mutual support. Indeed, it is instructive that Leviticus, a book that is so fundamentally concerned with distinction, does not make any explicit distinction between its ethical and its ritual laws. Sometimes they are mixed together, but they are never identified as two distinct categories of law.

My instructions had been explicit; remove all traces of Ambani. I had a feeling Piya wouldn’t be susceptible to the suggestion and tasked my head of security detail, Levi, with stirring up trouble for Ambani at his home office in Chicago. Asshole had to return on an impromptu flight. It would’ve been a cleaner break had Piya told him it was over before he left. Piya will eventually learn I’ll always be one step ahead of her AND have a backup to make things go my way.

The whole-language trend assumes that reading is a natural, genetically programmed part of language development, and that children will pick it up as easily as speaking. However, as noted, since writing has only existed for 5,ooo years and literacy has only been widespread for a few centuries, it is highly unlikely that the human brain has evolved structures specifically for reading and writing in this time. It is our ability to learn through experience that allows us to achieve reading, but only with explicit instruction.

In the act of writing, students also form new relationships among ideas. Writing helps students integrate their thoughts.

A few weeks in, we sat down for a discussion like grown adults. She presented me with a seventy-nine-page binder of rules and instructions, and I told her I would rather live in a tent under the bridge than read the damn thing. She, in turn, told me where to find Rob’s old camping equipment and gave me explicit instructions of where I could shove it before stomping upstairs.

VIOLATION SERIOUSNESS SENTENCE PRINCIPAL’S COMMENTS DISRESPECT FOR THE PRINCIPAL For the official report: Keefe took it upon himself to slip Sea See into my tea and turn my eyes teal. 10 out of 10 A month of detention assigned. Thankfully, Kesler Dizznee was able to give me an antidote before orientation, so no one saw my altered appearance. Keefe claims he turned my eyes “Vacker Teal” to help me celebrate Alden’s remarkable recovery—and while I am exceedingly grateful that Sophie Foster was able to heal him, such a tribute would be seen as highly inappropriate, given my history with Alden. I also can’t allow Keefe to think it’s okay to slip elixirs into my food/beverages. —Dame Alina VIOLATION SERIOUSNESS SENTENCE PRINCIPAL’S COMMENTS DISRUPTING DETENTION AND DISRESPECT FOR ACADEMY PROPERTY According to a report from Lady Cadence, both Keefe and Sophie Foster were caught placing effluxers wherever they wanted, rather than following her explicit instructions. 8 out of 10 One additional week of detention assigned. I’m sure Keefe was placing his effluxers in places where other prodigies would set them off (or maybe I was his target—I wouldn’t be surprised). So I’m glad Lady Cadence stopped this. But I can’t say I’m thrilled that she convinced the Council to add effluxers to the campus in the first place. I find it hard to believe we need protection from ogres! —Dame Alina VIOLATION SERIOUSNESS SENTENCE PRINCIPAL’S COMMENTS DISRUPTING DETENTION AND DISRESPECTING A MENTOR According to a report from Lady Cadence, Keefe and Sophie Foster were acting completely inappropriately during detention, and their behavior led to her getting sprayed in the face with musk-tang. 8 out of 10 Full Disciplinary Report given. I’m not sure what I’m supposed to do with this “Full Disciplinary Report” Lady Cadence gave me. I think she’s hoping I’ll start expulsion proceedings. But Sophie is far too vital to the Council, given her ability to heal minds—and I’m not in the mood to deal with Lord and Lady Sencen. So I’m just going to leave them to their current punishment. —Dame Alina Update: I can’t believe I’m writing these words, but… I’ve been elected to the Council! I NO LONGER HAVE TO DEAL WITH UNRULY PRODIGIES. The new principal will be Magnate Leto (the former Beacon of the Silver Tower). —Councillor Alina VIOLATION SERIOUSNESS SENTENCE PRINCIPAL’S

Machine learning is the subset of AI that provides the machine with the ability to learn. ML is like the brain of an AI system, giving it the intelligence it needs to automatically learn by experience without explicit programming instructions. Machine Learning (ML) Machine Learning is the study of algorithms designed to be able to learn through the input of data.

God, it would seem, did not communicate to His people an explicit and systematic form of doctrine; instead, He instructed them, mainly, through His providential dealings and by means of types and symbols. Once this is clearly grasped by us it gives new interest to the Old Testament scriptures.

Unfortunately, this process of deliberately internalizing beneficial experiences is rarely taught explicitly. In schools, workplaces, and trainings, people are instructed in various things—but they’re not usually taught how to learn. When you learn how to learn, you gain the strength that builds the other strengths of resilient well-being.

Like all cultures, internet culture is referential, baffling to outsiders, relying more on shared history than explicit instruction. Like all cultures, it's not truly a single culture: it has some parts that are widely shared and others that occupy tiny niches. Like all cultures, importantly, it's in flux, however neatly we archive our favourite parts and attempt to pass them down to our offspring.

Crucially, how humans behave, and how they treat machines, will inform machines’ perceptions of humans and their role in the relationship as a whole. After all, it is by means of explicit human instruction and behavior that humanity has been presented to machines, and that machines have been taught to recognize and treat humans appropriately.