Master Thesis Quotes

Spontaneously, without any theological training, I, a child, grasped the incompatibility of God and shit and thus came to question the basic thesis of Christian anthropology, namely that man was created in God's image. Either/or: either man was created in God's image - and has intestines! - or God lacks intestines and man is not like him. The ancient Gnostics felt as I did at the age of five. In the second century, the Great Gnostic master Valentinus resolved the damnable dilemma by claiming that Jesus "ate and drank, but did not defecate." Shit is a more onerous theological problem than is evil. Since God gave man freedom, we can, if need be, accept the idea that He is not responsible for man's crimes. The responsibility for shit, however, rests entirely with Him, the creator of man.

Years ago, when I was working on my master's thesis, I went to New York for a semester as an exchange student. What struck me most was the sky. On that side of the world, so far away from the North Pole, the sky is flat and gray, a one-dimensional universe. Here, the sky is arched, and there's almost no pollution. In spring and fall the sky is dark blue or violet, and sunsets last for hours. The sun turns into a dim orange ball that transforms clouds into silver-rimmed red and violet towers. In winter, twenty-four hours a day, uncountable stars outline the vaulted ceiling of the great cathedral we live in. Finnish skies are the reason I believe in God.

You always felt destined for stardom of one kind or another. But the fear that maybe that wasn't true wouldn't leave you alone. That you were no more than the classes you'd taken, the schools you'd attended, the books you'd read, the languages you spoke, your scholarships, your master's thesis on Borges and the English writers, and so on, but nobody unique, with a talent only your own. You were desperate for something that was yours alone. I was yours alone, but that isn't what you meant.

The daughter of Lithuanian immigrants, born with a precocious scientific intellect and a thirst for chemical knowledge, Elion had completed a master's degree in chemistry from New York University in 1941 while teaching high school science during the day and preforming her research for her thesis at night and on the weekends. Although highly qualified, talented, and driven, she had been unable to find a job in an academic laboratory. Frustrated by repeated rejections, she had found a position as a supermarket product supervisor. When Hitchings found Trudy Elion, who would soon become on of the most innovative synthetic chemists of her generation (and a future Nobel laureate), she was working for a food lab in New York, testing the acidity of pickles and the color of egg yolk going into mayonnaise. Rescued from a life of pickles and mayonnaise…

The second simplest algorithm is: combine two bits. Claude Shannon, better known as the father of information theory, was the first to realize that what transistors are doing, as they switch on and off in response to other transistors, is reasoning. (That was his master’s thesis at MIT—the most important master’s thesis of all time.)

Writing is refined thinking. If your master’s thesis is no more organized than a high school essay titled ‘Why Shania Twain Turns Me On,’ you’re in big trouble.

When I sat down with one of my senior professors in Durban, South Africa to talk about my Master’s thesis, he asked me why I wanted to write about women resistance fighters. “Because women made up twenty percent of the ANC’s militant wing!” I gushed. “Twenty percent! When I found that out I couldn’t believe it. And you know – women have never been part of fighting forces –” The Huntress The Huntress, art by S. Ross Browne He interrupted me. “Women have always fought,” he said. “What?” I said. “Women have always fought,” he said. “Shaka Zulu had an all-female force of fighters. Women have been part of every resistance movement. Women dressed as men and went to war, went to sea, and participated actively in combat for as long as there have been people.

She bops around really energetically but she’s also still. Like she’s moving her torso but her feet don’t move, and then sometimes she’ll take one step, and it feels like a thesis statement. Like it is a topic sentence about her butt.

My thesis is that for us as human beings there are two fundamentally opposed realities, two different modes of experience; that each is of ultimate importance in bringing about the recognisably human world; and that their difference is rooted in the bihemispheric structure of the brain. It follows that the hemispheres need to co-operate, but I believe they are in fact involved in a sort of power struggle, and that this explains many aspects of contemporary Western culture.

term Lean was coined by John Krafcik in a 1988 article based on his master’s thesis at MIT Sloan School of Management1 and then popularized in The Machine that Changed the World and Lean Thinking. Lean Thinking summarized Womack and Jones’s findings from studying how Toyota operates, an approach that was spearheaded by Taiichi Ohno, codified by Shigeo Shingo, and strongly influenced by the work of W. Edwards Deming, Joseph Juran, Henry Ford, and U.S. grocery stores. Lean Thinking framed Toyota’s

The Washington regime’s leading internal thesis-which has not changed since 1933-is that Americans must be “tolerant” of the alien elements (which now number roughly 50% of the population), since, after all, these aliens are “brothers.” “Brotherhood” is glorified on all public occasions, by all public officials, is taught in the schools and preached in the churches, which have been coordinated into the master-plan of the Culturally-alien Washington regime. Newspapers, books, magazines, radio, television, films-all vomit forth the same “Brotherhood.” The “Brotherhood” propaganda is a ghastly caricature of the Christian idea of the Fatherhood of God and the Brotherhood of Man, but there is no religious intent to the propaganda. Its sole purpose is to destroy whatever exclusiveness, national feelings, or racial instincts may still remain in the American population after twenty years of national leprosy. The result of the “tolerance” and “brotherhood” campaign is that the alien enjoys a superior position in America-he can demand to be “tolerated.” The American can demand nothing. The tragic fact is that the attenuation of the national instincts has proceeded so far that one cannot envisage how a Nationalist Revolution would be even possible in America.

Thus political economy — despite its worldly and voluptuous appearance — is a true moral science, the most moral of all the sciences. Self-renunciation, the renunciation of life and of all human needs, is its principal thesis. The less you eat, drink and buy books; the less you go to the theater, the dance hall, the public house, the less you think, love, theorize, sing, paint, fence, etc., the more you save — the greater becomes your treasure which neither moths nor rust will devour — your capital. The less you are, the less you express your own life, the more you have, i.e., the greater is your alienated life, the greater is the store of your estranged being. Everything which the political economist takes from you in life and in humanity, he replaces for you in money and in wealth; and all the things which you cannot do, your money can do. It can eat and drink, go to the dance hall and the theater; it can travel, it can appropriate art, learning, the treasures of the past, political power — all this it can appropriate for you — it can buy all this: it is true endowment. Yet being all this, it wants to do nothing but create itself, buy itself; for everything else is after all its servant, and when I have the master I have the servant and do not need his servant. All passions and all activity must therefore be submerged in avarice. The worker may only have enough for him to want to live, and may only want to live in order to have that.

Only years later—as an investigative journalist writing about poor scientific research—did I realize that I had committed statistical malpractice in one section of the thesis that earned me a master’s degree from Columbia University. Like many a grad student, I had a big database and hit a computer button to run a common statistical analysis, never having been taught to think deeply (or at all) about how that statistical analysis even worked. The stat program spit out a number summarily deemed “statistically significant.” Unfortunately, it was almost certainly a false positive, because I did not understand the limitations of the statistical test in the context in which I applied it. Nor did the scientists who reviewed the work. As statistician Doug Altman put it, “Everyone is so busy doing research they don’t have time to stop and think about the way they’re doing it.” I rushed into extremely specialized scientific research without having learned scientific reasoning. (And then I was rewarded for it, with a master’s degree, which made for a very wicked learning environment.) As backward as it sounds, I only began to think broadly about how science should work years after I left it.

As my stacks of documents accumulated, I began mapping my narrative, using the so-called Vonnegut curve, a graphic device conceived by Kurt Vonnegut in his master’s thesis at the University of Chicago, which his department rejected, he claimed, because it was too simple and too much fun. It provides a schema for analyzing every story ever written, whether fiction or nonfiction. A vertical axis represents the continuum from good fortune to bad, with good at the top, bad at the bottom. The horizontal axis represents the passage of time. One of the story types that Vonnegut isolated was “Man in a Hole,” in which the hero experiences great fortune, then deep misfortune, before climbing back up to achieve even greater success.

since I really had no knowledge of American literature. Here and there, I had read a book by Upton Sinclair or Jack London or Sinclair Lewis. Here I was among all top American students, the only foreigner. I had to catch up so much, that by the time the written exam approached, I read a book daily. I completed the master's in three semesters, from February 1948 to June 1949. During the summer months of 1949, I wrote the thesis, which was accepted in October of that year. Imagine, in such a short time to read all of Henry James, Willa Cather, all of Thomas Wolfe, Hemingway, Steinbeck and more and more. Of course, lots of poetry: T.S. Eliot, Walt Whitman, Robert Frost and many more. Well, once I started, I just went ahead non-stop.

I wondered what was going on in neuroscience that might bear upon the subject. This quickly led me to neuroscience’s most extraordinary figure, Edward O. Wilson. Wilson’s own life is a good argument for his thesis, which is that among humans, no less than among racehorses, inbred traits will trump upbringing and environment every time. In its bare outlines his childhood biography reads like a case history for the sort of boy who today winds up as the subject of a tabloid headline: DISSED DORK SNIPERS JOCKS. He was born in Alabama to a farmer’s daughter and a railroad engineer’s son who became an accountant and an alcoholic. His parents separated when Wilson was seven years old, and he was sent off to the Gulf Coast Military Academy. A chaotic childhood was to follow. His father worked for the federal Rural Electrification Administration, which kept reassigning him to different locations, from the Deep South to Washington, D.C., and back again, so that in eleven years Wilson attended fourteen different public schools. He grew up shy and introverted and liked the company only of other loners, preferably those who shared his enthusiasm for collecting insects. For years he was a skinny runt, and then for years after that he was a beanpole. But no matter what ectomorphic shape he took and no matter what school he went to, his life had one great center of gravity: He could be stuck anywhere on God’s green earth and he would always be the smartest person in his class. That remained true after he graduated with a bachelor’s degree and a master’s in biology from the University of Alabama and became a doctoral candidate and then a teacher of biology at Harvard for the next half century. He remained the best in his class every inch of the way. Seething Harvard savant after seething Harvard savant, including one Nobel laureate, has seen his reputation eclipsed by this terribly reserved, terribly polite Alabamian, Edward O. Wilson. Wilson’s field within the discipline of biology was zoology; and within zoology, entomology, the study of insects; and within entomology, myrmecology, the study of ants. Year after year he studied

When conducting research, always formulate a strong hypothesis, create an organized methodology and develop a pragmatic solution. If you follow these strategies, your research theory can maximize benefits and minimize costs for targeted audiences in real life settings.

You can research and easily find about 200 Flood legends without extensive research. Dr. John Morris of the Institute for Creation Research has done this.7 So has Japanese researcher Nozomi Osanai for her Master’s thesis at Wesley Biblical Seminary.8 In fact, I’ve done this too! Though there were more, I read over 200 flood accounts when researching a family book that I co-authored with Laura Welch on flood legends (The Flood of Noah, Legends and Lore of Survival, Master Books, 2014).

We are woken gently at three in the morning and told that we need to leave. Guided by the light of the stars rather than the moon, we walk for half an hour before we reach a hut. We can just about make out the presence of three men inside, but it's almost as dark as the balaclavas that hide their faces. In the identikit released by the Mexican government, Marcos was de-scribed as a professor with a degree in philosophy who wrote a thesis on Althusser and did a Master's at Paris-Sorbonne Univer-sity. A voice initially speaking French breaks the silence: “We’ve got twenty minutes. I prefer to speak Spanish if that’s OK. I’m Subcomandante Marcos.

David Hockney, among other historians and advocates of the Hockney–Falco thesis, has speculated that Vermeer used a camera obscura to achieve precise positioning in his compositions, and this view seems to be supported by certain light and perspective effects. The often-discussed sparkling pearly highlights in Vermeer’s paintings have been linked to this possible use of a camera obscura, the primitive lens of which would produce halation. Exaggerated perspective can be seen in Lady at the Virginals with a Gentleman (London, Royal Collection). Vermeer’s interest in optics is also attested in this work by the accurately observed mirror reflection above the lady at the virginals. However, the extent of Vermeer’s dependence upon the camera obscura is disputed by historians. There is no historical evidence. The detailed inventory of the artist’s belongings drawn up after his death does not include a camera obscura or any similar device. Scientific evidence is limited to inference. Philip Steadman has found six Vermeer paintings that are precisely the right size if they were inside a camera obscura where the back wall of his studio was where the images were projected.

In philosophy, dialectics captures the same dynamic. Ideas move through three stages: thesis, antithesis, and synthesis. The thesis represents an idea that somehow dominates some sphere of life. The antithesis represents its opposite. When two ideas clash, they create a synthesis—a higher development of those two opposing ideas. The tech entrepreneur Jon Lonsdale explains this process, common in business: “Deep truths exist at both extremes of a dialectic, and the wisest stance on an issue will incorporate both of the opposites within itself.” Nothing is absolute; nothing is forever; meaning is never fixed. Truth can only be found in change.

As word spread, Shannon’s slender and highly mathematical paper, about twenty-five pages in all, would ultimately become known as the most influential master’s thesis in history.9 In time, it would influence the design of computers that were just coming into existence as well as those that wouldn’t be built for at least another generation.

It starts by forcing you to imagine things you could never actually do. Why? Because that’s how you win. “The core thesis is if you want to build a massively successful company, you need to build something that people love so much they tell each other. Which means that you must build something worth talking about. And if you want to build something worth talking about, you have to go back to things that don’t scale.” You start by abandoning the ordinary. “If you want to build something truly viral, you have to create a total mind*&%# experience that you tell everyone about.

A Symbolic Analysis of Relay and Switching Circuits” is arguably the most influential master’s thesis of the twentieth century: in it Claude Shannon laid the theoretical foundation for all of modern computer design, nearly a decade before such computers even existed.

Rose’s dreams are primarily visions of a personal future, but they are linked to a social vision and to a larger mythos of America by an offhand remark Herbie makes. He tells Rose that when he first saw her, she “looked like a pioneer woman without a frontier.”11 The frontier thesis, as articulated by Frederick Jackson Turner, is a particular manifestation of the American Dream in which the continual movement west in the nineteenth century was a means both of personal advancement (owning land, expanding business, starting over, striking it rich) and of societal evolution (claiming territory, controlling it, exploiting it—all justified and mandated by the guiding master narrative of Manifest Destiny). But by the 1920s, when pioneer woman Rose and her brood set out in pursuit of her dream, there is no more frontier—the West Coast, where the action of the play’s first scenes takes place, is settled. It seems significant that Rose’s father worked for the railroad, that key player in the expansion westward, but is now retired.12 No longer able to head west toward a frontier, Rose loops back into already settled America, Manifest Destiny’s straight, east-to-west line now giving way to a circle, the vaudeville circuit. Gypsy makes use of dreams in multiple senses to articulate a vision of an American society folding back on itself entropically and becoming an image—a dream—of its own myths.

Hardenberg first became curious about translation as an undergrad at Smith College, where she ultimately translated part of a novel from French as a portion of her honors thesis in comparative literature. After receiving a dual master’s degree in comparative literature (with a focus on translation) and library science at Indiana University

The truth was his work got me fired up about historical preservation and its place in sustainable design. His master’s thesis was my favorite bedtime story through undergrad and I pulled it out whenever I needed inspiration.

11, 1729, Stoddard passed away, leaving the twenty-five-year-old Edwards the sole pastor of a church that boasted nearly seven hundred members. Edwards soon led a revival there that anticipated the Awakening. In 1734, and while still in his early thirties, he began to preach a lengthy sermon series on justification by faith (based on his master’s thesis at Yale), which was by now a major doctrine of the emergent evangelicals. Before he knew it, revival broke out, and hundreds of locals experienced conversion.

To be sure, Judas Iscariot was not exactly the sort of character that Christian Mjomba - or anyone else at St. Augustine’s Seminary for that matter - would have wanted to be nicknamed after. But the fact was that Mjomba had never made a secret of his views on the world. Everyone in the seminary brotherhood knew his stand on apartheid and things like that; and they were considered very liberal. In the conservative environment that prevailed at St. Augustine’s Seminary, they were also tantamount to betrayal! It was about the most unsavory that anyone could have wished to be associated with. But that was the label he had got stuck with. Everybody knew, besides, that it wasn’t some uninformed gentile or misguided unbeliever who had betrayed the Deliverer and handed Him to His killers. And Judas Iscariot wasn’t just anybody either. Judas was one of the twelve who had been handpicked by the Deliverer to form the core of the convocation that would become the Sancta Ecclesia. In addition to being the Deliverer’s purse bearer, Judas Iscariot also drank wine from the same cup as his Master! The man who would betray the Deliverer with a kiss was a member of the inner circle of the burgeoning Christ Fellowship; and, before long, his name had become so repulsive even among Romans, it had replaced that of Brutus, the friend of Cæsar who had conspired with others and stabbed the emperor in the back, as a symbol of betrayal. A traitor par excellence! Whenever Mjomba thought about Judas’ betrayal of the Messiah of the world with a kiss, it was not the act of betrayal itself that came to mind. It was not even the chilling words “Would’st thou betray thy Master with a kiss, Judas?” that were addressed to the betrayer by the Deliverer in the moment when Judas, no doubt representing all humanity, embraced the Nazarene and kissed him on the cheek so the temple’s constabulary wouldn’t grab and take into custody the wrong person! It was the Deliverer’s address to Peter a little earlier on in the Upper House as the fisherman, who himself would swear that he did not know the Nazarene, not once but three times, in front of a shivering crowd not long afterward, balked at the notion of the miracle worker and Son of Man could stoop to wash his (the fisherman’s) dirty feet, namely “Not all are clean, Peter!” And that was, in all probability, after Judas’s feet had already been washed by the Nazarene. That, in any event, was the character after whom Christian Mjomba had been nicknamed by his buddies in what he initially regarded as something that was itself an act of betrayal. The traitors! He could not understand how people could be so insensitive about the feelings of others! And even though he had never said it, he had never liked it a bit - until he started work on his theological thesis." - Joseph M. Luguya, Humans: The Untold Story of Adam and Eve and their Descendants

To be sure, Judas Iscariot was not exactly the sort of character that Christian Mjomba - or anyone else at St. Augustine’s Seminary for that matter - would have wanted to be nicknamed after. But the fact was that Mjomba had never made a secret of his views on the world. Everyone in the seminary brotherhood knew his stand on apartheid and things like that; and they were considered very liberal. In the conservative environment that prevailed at St. Augustine’s Seminary, they were also tantamount to betrayal! It was about the most unsavory that anyone could have wished to be associated with. But that was the label he had got stuck with. Everybody knew, besides, that it wasn’t some uninformed gentile or misguided unbeliever who had betrayed the Deliverer and handed Him to His killers. And Judas Iscariot wasn’t just anybody either. Judas was one of the twelve who had been handpicked by the Deliverer to form the core of the convocation that would become the Sancta Ecclesia. In addition to being the Deliverer’s purse bearer, Judas Iscariot also drank wine from the same cup as his Master! The man who would betray the Deliverer with a kiss was a member of the inner circle of the burgeoning Christ Fellowship; and, before long, his name had become so repulsive even among Romans, it had replaced that of Brutus, the friend of Cæsar who had conspired with others and stabbed the emperor in the back, as a symbol of betrayal. A traitor par excellence! Whenever Mjomba thought about Judas’ betrayal of the Messiah of the world with a kiss, it was not the act of betrayal itself that came to mind. It was not even the chilling words “Would’st thou betray thy Master with a kiss, Judas?” that were addressed to the betrayer by the Deliverer in the moment when Judas, no doubt representing all humanity, embraced the Nazarene and kissed him on the cheek so the temple’s constabulary wouldn’t grab and take into custody the wrong person! It was the Deliverer’s address to Peter a little earlier on in the Upper House as the fisherman, who himself would swear that he did not know the Nazarene, not once but three times, in front of a shivering crowd not long afterward, balked at the notion of the miracle worker and Son of Man could stoop to wash his (the fisherman’s) dirty feet, namely “Not all are clean, Peter!” And that was, in all probability, after Judas’s feet had already been washed by the Nazarene. That, in any event, was the character after whom Christian Mjomba had been nicknamed by his buddies in what he initially regarded as something that was itself an act of betrayal. The traitors! He could not understand how people could be so insensitive about the feelings of others! And even though he had never said it, he had never liked it a bit - until he started work on his theological thesis." _Joseph M. Luguya, Humans: The Untold Story of Adam and Eve and their Descendants

To be sure, Judas Iscariot was not exactly the sort of character that Christian Mjomba - or anyone else at St. Augustine’s Seminary for that matter - would have wanted to be nicknamed after. But the fact was that Mjomba had never made a secret of his views on the world. Everyone in the seminary brotherhood knew his stand on apartheid and things like that; and they were considered very liberal. In the conservative environment that prevailed at St. Augustine’s Seminary, they were also tantamount to betrayal! It was about the most unsavory that anyone could have wished to be associated with. But that was the label he had got stuck with. Everybody knew, besides, that it wasn’t some uninformed gentile or misguided unbeliever who had betrayed the Deliverer and handed Him to His killers. And Judas Iscariot wasn’t just anybody either. Judas was one of the twelve who had been handpicked by the Deliverer to form the core of the convocation that would become the Sancta Ecclesia. In addition to being the Deliverer’s purse bearer, Judas Iscariot also drank wine from the same cup as his Master! The man who would betray the Deliverer with a kiss was a member of the inner circle of the burgeoning Christ Fellowship; and, before long, his name had become so repulsive even among Romans, it had replaced that of Brutus, the friend of Cæsar who had conspired with others and stabbed the emperor in the back, as a symbol of betrayal. A traitor par excellence! Whenever Mjomba thought about Judas’ betrayal of the Messiah of the world with a kiss, it was not the act of betrayal itself that came to mind. It was not even the chilling words “Would’st thou betray thy Master with a kiss, Judas?” that were addressed to the betrayer by the Deliverer in the moment when Judas, no doubt representing all humanity, embraced the Nazarene and kissed him on the cheek so the temple’s constabulary wouldn’t grab and take into custody the wrong person! It was the Deliverer’s address to Peter a little earlier on in the Upper House as the fisherman, who himself would swear that he did not know the Nazarene, not once but three times, in front of a shivering crowd not long afterward, balked at the notion of the miracle worker and Son of Man could stoop to wash his (the fisherman’s) dirty feet, namely “Not all are clean, Peter!” And that was, in all probability, after Judas’s feet had already been washed by the Nazarene. That, in any event, was the character after whom Christian Mjomba had been nicknamed by his buddies in what he initially regarded as something that was itself an act of betrayal. The traitors! He could not understand how people could be so insensitive about the feelings of others! And even though he had never said it, he had never liked it a bit - until he started work on his theological thesis." - Joseph M. Luguya, Humans: The Untold Story of Adam and Eve and their Descendants

To be sure, Judas Iscariot was not exactly the sort of character that Christian Mjomba - or anyone else at St. Augustine’s Seminary for that matter - would have wanted to be nicknamed after. But the fact was that Mjomba had never made a secret of his views on the world. Everyone in the seminary brotherhood knew his stand on apartheid and things like that; and they were considered very liberal. In the conservative environment that prevailed at St. Augustine’s Seminary, they were also tantamount to betrayal! It was about the most unsavory that anyone could have wished to be associated with. But that was the label he had got stuck with. "Everybody knew, besides, that it wasn’t some uninformed gentile or misguided unbeliever who had betrayed the Deliverer and handed Him to His killers. And Judas Iscariot wasn’t just anybody either. Judas was one of the twelve who had been handpicked by the Deliverer to form the core of the convocation that would become the Sancta Ecclesia. In addition to being the Deliverer’s purse bearer, Judas Iscariot also drank wine from the same cup as his Master! The man who would betray the Deliverer with a kiss was a member of the inner circle of the burgeoning Christ Fellowship; and, before long, his name had become so repulsive even among Romans, it had replaced that of Brutus, the friend of Cæsar who had conspired with others and stabbed the emperor in the back, as a symbol of betrayal. A traitor par excellence! "Whenever Mjomba thought about Judas’ betrayal of the Messiah of the world with a kiss, it was not the act of betrayal itself that came to mind. It was not even the chilling words “Would’st thou betray thy Master with a kiss, Judas?” that were addressed to the betrayer by the Deliverer in the moment when Judas, no doubt representing all humanity, embraced the Nazarene and kissed him on the cheek so the temple’s constabulary wouldn’t grab and take into custody the wrong person! It was the Deliverer’s address to Peter a little earlier on in the Upper House as the fisherman, who himself would swear that he did not know the Nazarene, not once but three times, in front of a shivering crowd not long afterward, balked at the notion that the miracle worker and Son of Man could stoop to wash his (the fisherman’s) dirty feet, namely “Not all are clean, Peter!” And that was, in all probability, after Judas’s feet had already been washed by the Nazarene. "That, in any event, was the character after whom Christian Mjomba had been nicknamed by his buddies in what he initially regarded as something that was itself an act of betrayal. The traitors! He could not understand how people could be so insensitive about the feelings of others! And even though he had never said it, he had never liked it a bit - until he started work on his theological thesis." ― Joseph M. Luguya, Humans: The Untold Story of Adam and Eve and their Descendants

MT: That's Régis Debray's thesis: the incarnation of Christ and the defeat of the iconoclasts gave the West mastery of images and thus of innovation. Here's a question that may be absurd: does a phrase like “if someone hits you on one cheek, turn the other” have anything to do with imitation? RG: Of course it does, since it's directed against “adversarial” imitation, and is one and the same thing as the imitation of Christ. In the Gospels, everything is imitation, since Christ himself seeks to imitate and be imitated. Unlike the modern gurus who claim to be imitating nobody, but who want to be imitated on that basis, Christ says: “Imitate me as I imitate the Father.” The rules of the Kingdom of God are not at all utopian: if you want to put an end to mimetic rivalry, give way completely to your rival. You nip rivalry in the bud. We're not talking about a political program, this is a lot simpler and more fundamental. If someone is making excessive demands on you, he's already involved in mimetic rivalry, he expects you to participate in the escalation. So, to put a stop to it, the only means is to do the opposite of what escalation calls for: meet the excessive demand twice over. If you've been told to walk a mile, walk two; if you've been hit on the left cheek, offer up the right. The Kingdom of God is nothing but this, but that doesn't mean it's easily accessible. There is also a pretty strong unwritten tradition that states that “Satan is the ape of God.” Satan is extremely paradoxical in the Gospels. First he is mimetic disorder, but he is also order because he is the prince of this world. When the Pharisees accuse him of freeing the possessed from their demons by the power of “Beelzebub,” Jesus replies: “Now if Satan drives out Satan, he is divided against himself; so how can his kingdom last? […] But if it is through the Spirit of God that I drive out devils, then be sure that the kingdom of God has caught you unawares.” This means that Satan's order is the order of the scapegoat. Satan is the whole mimetic system in the Gospels. That Satan is temptation, that Satan is rivalry that turns against itself—all the traditions see this; succumbing to temptation always means tempting others. What the Gospel adds, and what is unique to it, I think, is that Satan is order. The order of this world is not divine, it's sacrificial, it's satanic in a certain sense. That doesn't mean that religions are satanic, it means that the mimetic system, in its eternal return, enslaves humanity. Satan's transcendence is precisely that violence temporarily masters itself in the scapegoat phenomenon: Satan never expels himself once and for all—only the Spirit of God can do that—but he more or less “chains himself” by means of the sacrificial order. All medieval legends tell you: the devil asks for but one victim, but as for that victim, he can't do without it. If you don't obey the rules of the Kingdom of God, you are necessarily dependent on Satan. Satan means “the Accuser.” And the Spirit of God is called Paraclete, that is to say “the Defender of Victims,” it's all there. The defender of victims reveals the inanity of Satan by showing that his accusations are untruthful. Oedipus's parricide and incest, which give the plague to a whole community—they're a joke, a very bad joke that helps cause quite a bit of damage among us when we take it seriously, as, in the final analysis, is the case with…the psychoanalysts: they take the lie of the Accuser seriously. Our whole culture is dominated by mythical accusation to the extent that it does not denounce it. Psychoanalysis endorses the accusation.

Mister Marlowe,’ the Master began. ‘Here is the final thesis subject of your baccalaureate. We wish you to consider the following and commence your disputation without delay: According to the law of God, good and evil are directly opposed to one another. You may begin.

The School of General Studies conferred grades, while in graduate school there were no exams at all. When one had taken 30 credits and had gone through a seminar in Modern American Lit., where one chose the topic for the master thesis, then there were two days of written exams: a four hour written exam in the major and next day a four hour written test in the minor. If one passed both, then one had to complete the thesis, the topic of which had been chosen and the work already started in the seminar course.

Some of the professors were great scholars, but dry as bone. I had no personal contact with any of them, except for the woman teacher, who led our seminar and was my thesis adviser. Since I had no exams, the contact with the teachers was non-existent. All were lecture classes, with great numbers of students - candidates for masters and ph.d. degrees. The seminar group had some cohesion, as we were all preparing for the same final exam and also presented topics for class discussion. Of the dozen participants in the seminar, about half were Jewish. After the Second World War, all those returned from the service were entitled to free education, under a new G.I. bill of rights. The soldiers of yesterday became the students of most colleges and universities, including the Ivy League schools. That law opened widely the doors of academic institutions to students of all social and religious backgrounds.

The mass media stereotype of an MPD patient is a woman harboring an internal collection of delightfully different people ranging from wide-eyed little kids to kung fu masters and nuclear physicists. Skeptics tend to focus concretely on the impossibility of there being 10 or 20 or 100 separate people inside that woman's body (e.g., Sarbin, 1995). By and large, this stereotype will not go away. Alter personalities are real. They do exist—not as separate, individuals, but as discrete dissociative states of consciousness. When considered from this perspective, they are not nearly so amazing to behold or so difficult to accept. A fair reading of the MPD literature shows that authorities have long subscribed to this thesis: “Only when taken together can all of the personality states be considered a whole personality” (Coons, 1984, p. 53). Paradoxically, it is the critics who implicitly accept the view that the alter personalities are separate people.

Should I tell you about my life as the head of the Engels collective farm in the Samarkand region for the past twenty years as a mother who, besides raising six children of her own, adopted ten children of different nationalities during World War II, that having graduated from Samarkand Agricultural Institute, I am now working on a Master’s thesis on the selection of the new, very sweet variety of Sultana grapes. . . . My biography, the biography of an ordinary Uzbek woman, would be a vivid example of what Soviet power has given to the women of the East.

It would seem that my hypothesis on linguistic intelligence being paraded as “brightness” went viral. In my country , a number of persons who have mastered the English language have discredited my intellect on the basis of grammar and linguistics. My thesis did underscore that true intellects can create new disciplines, theories and “synthesize” fundamental truths and concepts. True intellects have high social, emotional and intelligent quotients. They operate at a higher cognitive order because they are able to underpin foundational knowledge along with comprehension and thus develop complex ways of thinking. They have higher cognitive skills and functioning. A true intellect can move their audience in any language be it patois or English because their usage of words and delivery always resonates with the listener and reader. Their output makes you think, wonder, say … wow, I’ve never looked at it that way before. It doesn’t involve gloating or conceit. Pure complex yet revolutionized reasoning and speaking.

This equivalence wasn’t discovered until the 1930s, most notably by Claude Elwood Shannon (born 1916), whose famous 1938 M.I.T. master’s thesis was entitled “A Symbolic Analysis of Relay and Switching Circuits.

In 2004, I was working toward my master’s in organizational development at Pepperdine Graziadio Business School and decided to write my thesis on the effectiveness of life coaching. Two years of extensive research with almost one hundred former US Senate interns showed what I already knew from personal experience. Regardless of age, gender, level of self-awareness, or degree, three months of coaching increased their life satisfaction and improved their personal growth. The key conclusions that emerged from this study include: •Life coaching makes a significant difference in overall life satisfaction. •Coaching is an effective approach to goal attainment and personal development. •Coaching helps clients be more effective in setting concrete, measurable goals instead of being overwhelmed by large tasks. •Asking challenging questions encourages the client to look at a problem in new, creative ways. I knew coaching was effective, and this research proved it.

It has been the thesis of this book that freedom has a twofold meaning for modern man: that he has been freed from traditional authorities and has become an “individual,” but that at the same time he has become isolated, powerless, and an instrument of purposes outside of himself, alienated from himself and others; furthermore, that this state undermines his self, weakens and frightens him, and makes him ready for submission to new kinds of bondage. Positive freedom on the other hand is identical with the full realization of the individual’s potentialities, together with his ability to live actively and spontaneously. Freedom has reached a critical point where, driven by the logic of its own dynamism, it threatens to change into its opposite. The future of democracy depends on the realization of the individualism that has been the ideological aim of modern thought since the Renaissance. The cultural and political crisis of our day is not due to the fact that there is too much individualism but that what we believe to be individualism has become an empty shell. The victory of freedom is possible only if democracy develops into a society in which the individual, his growth and happiness, is the aim and purpose of culture, in which life does not need any justification in success or anything else, and in which the individual is not subordinated to or manipulated by any power outside of himself, be it the State or the economic machine; finally, a society in which his conscience and ideals are not the internalization of external demands, but are really his and express the aims that result from the peculiarity of his self. These aims could not be fully realized in any previous period of modern history; they had to remain largely ideological aims, because the material basis for the development of genuine individualism was lacking. Capitalism has created this premise. The problem of production is solved—in principle at least—and we can visualize a future of abundance, in which the fight for economic privileges is no longer necessitated by economic scarcity. The problem we are confronted with today is that of the organization of social and economic forces, so that man—as a member of organized society—may become the master of these forces and cease to be their slave.

Shannon was interested in building a machine that could play chess—and more generally in building mechanisms that imitated thought. In 1940, he published his master’s thesis, which was titled “A Symbolic Analysis of Relay Switching Circuits.” In it, he showed that it was possible to build electrical circuits equivalent to expressions in Boolean algebra. In Shannon’s circuits, switches that were open or closed corresponded to logical variables of Boolean algebra that were true or false. Shannon demonstrated a way of converting any expression in Boolean algebra into an arrangement of switches.

Grad school was a surprise. I had no idea I'd be given a week to read four books at a time. No one warned me that I would be required to write 10- to 25-page papers plus a two-page paper for each class while simultaneously working on my master's thesis. For nearly two years. I saw my wife and son mostly on weekends.

By counting the most meagre form of life (existence) as the standard, indeed, as the general standard – general because it is applicable to the mass of men. He turns the worker into an insensible being lacking all needs, just as he changes his activity into a pure abstraction from all activity. To him, therefore, every luxury of the worker seems to be reprehensible, and everything that goes beyond the most abstract need – be it in the realm of passive enjoyment, or a manifestation of activity – seems to him a luxury. Political economy, this science of wealth, is therefore simultaneously the science of renunciation, of want, of saving and it actually reaches the point where it spares man the need of either fresh air or physical exercise. This science of marvellous industry is simultaneously the science of asceticism, and its true ideal is the ascetic but extortionate miser and the ascetic but productive slave. Its moral ideal is the worker who takes part of his wages to the savings-bank, and it has even found ready-made a servile art which embodies this pet idea: it has been presented, bathed in sentimentality, on the stage. Thus political economy – despite its worldly and voluptuous appearance – is a true moral science, the most moral of all the sciences. Self-renunciation, the renunciation of life and of all human needs, is its principal thesis. The less you eat, drink and buy books; the less you go to the theatre, the dance hall, the public house; the less you think, love, theorise, sing, paint, fence, etc., the more you save – the greater becomes your treasure which neither moths nor rust will devour – your capital. The less you are, the less you express your own life, the more you have, i.e., the greater is your alienated life, the greater is the store of your estranged being. Everything ||XVI| which the political economist takes from you in life and in humanity, he replaces for you in money and in wealth; and all the things which you cannot do, your money can do. It can eat and, drink, go to the dance hall and the theatre; it can travel, it can appropriate art, learning, the treasures of the past, political power – all this it can appropriate for you – it can buy all this: it is true endowment. Yet being all this, it wants to do nothing but create itself, buy itself; for everything else is after all its servant, and when I have the master I have the servant and do not need his servant. All passions and all activity must therefore be submerged in avarice. The worker may only have enough for him to want to live, and may only want to live in order to have that.

Amos knew as well as anyone what went into writing a book, having written a master’s thesis, and he considered the process to be akin to having one’s nerves stripped with a curry comb. A ghastly experience, not to be endured. He imagined the tower of reference books clotting his study, and the notecards he would use to try to keep his thoughts straight, and the inevitable architectural work that would need to be employed, and the hours spent in the overstuffed chair facing Plum Street, lost in thought and picking at the threads in the up-holstery; and most of all, the way writing a book makes a person feel that he’d rather be anywhere than inside his own skin. He’d

Let’s return to the body metaphor for story. A good story is a “living” system in which the parts work together to make an integrated whole. These parts are themselves systems, each—like character, plot, and theme—hanging together as a unit but also connecting in myriad ways to each of the other subsystems of the story body. We have compared character to the heart and the circulatory system of the story. Structure is the skeleton. Continuing the metaphor, we might say that theme is the brain of the story body, because it expresses the higher design. As the brain, it should lead the writing process, without becoming so dominant that it turns the story—a work of artistry—into a philosophical thesis.

the way investors fluctuate rather than hold firmly to rational thinking and the resulting rational decisions; the tendency of investors to hold distorted views of what’s going on, engaging in selective perception and skewed interpretation; quirks like confirmation bias, which makes people accept evidence that confirms their thesis and reject that which doesn’t, and the tendency toward non-linear utility, which causes most people to value a dollar lost more highly than a dollar made (or a dollar of potential profit forgone); the gullibility that makes investors swallow tall tales of profit potential in good times, and the excessive skepticism that makes them reject all possibility of gains in bad times; the fluctuating nature of investors’ risk tolerance and risk aversion, and thus of their demands for compensatory risk premiums; the herd behavior that results from pressure to fall into line with what others are doing, and as a result the difficulty of holding non-conformist positions; the extreme discomfort that comes from watching others make money doing something you’ve rejected; thus the tendency of investors who have resisted an asset bubble to ultimately succumb to the pressure, throw in the towel and buy (even though — no, because — the asset that is the subject of the bubble has appreciated substantially); the corresponding tendency to give up on investments that are unpopular and unsuccessful, no matter how intellectually sound, and finally, the fact that investing is all about money, which introduces powerful elements such as greed for more, envy of the money others are making, and fear of loss.

After Chandavarkar shortlisted a few candidates in 1997, Kiran came in for the final interview. All five shortlisted students already had job offers in hand. The interview lasted forty-five minutes, of which Kiran spoke for forty. She spoke about why she wanted to enter pharmaceuticals and how she wanted the company to grow. That ‘campus-placement experience’ was different for Shreehas Tambe. ‘My offer was from Lupin; I don’t think D.B. Gupta [founder and chairman of Lupin] gave a damn about who was joining the company. A general manager had come from Tarapur and we were all very happy because the salary was nice,’ says Tambe, a hefty man with a sense of humour. On hearing Kiran out, he was impressed that the ‘chairperson’ of the company was explaining to a fresher what the vision was. At twenty-three, the idea of working in a pub city wasn’t bad even though leaving Mumbai was not in his scheme of things. ‘I thought it’d be fun to check out the city for two to three years and then come back to Mumbai,’ he remembers thinking. Kiran said she had spoken to his placement manager; she knew his salary and would match it. She insisted that he say yes to the offer right then. Tambe was anxious. He had not submitted his master’s thesis and his supervisor, J.B. Joshi, generally decided where his students would go, which often was Reliance Industries. Surprisingly, after some intimidating remarks like ‘how could you attend the campus interview without asking me’, Joshi encouraged him to join Biocon. He did not conceal his cautionary advice though: ‘Come back after two years, finish your Ph.D and then we’ll see.

In the period of my life that Fred and I had this conversation I was writing a thesis at Melbourne University as part of a masters in creative writing, entitled Melancholy Ever After, about the effect of melancholy on narrative structure in fairy tales.

In fact, Zinn’s radicalism was not a good fit for Spelman College, where he must have stood out like a sore thumb. Spelman was a conservative Christian school that had been founded in 1881 by eleven ex-slaves who met in Friendship Baptist Church, wanting to read the Bible.34 It became Atlanta Baptist Female Seminary and then, in 1924, Spelman College. Karen Vanlandingham in her 1985 master’s thesis, “In Pursuit of a Changing Dream: Spelman College Students and the Civil Rights Movement, 1955–1962,” explains that the “religious tradition inherent in Spelman’s founding endured as a part of the school’s educational philosophy.” The 1958–1959 college catalogue asserted, “Spelman College is emphatically Christian. The attitude toward life exemplified by the life and teachings of Jesus is the ideal which governs the institution.”35 College life there included mandatory daily chapel attendance and adherence to a strict curfew and dress code. Howard Zinn, however, felt it was his mission and his right to change the college. In the August 6, 1960, Nation, he observed: “ ‘You can always tell a Spelman girl,’ ” alumni and friends of the college have boasted for years. The ‘Spelman girl’ walked gracefully, talked properly, went to church every Sunday, poured tea elegantly and, in general, had all the attributes of the product of a fine finishing school. If intellect and talent and social consciousness happened to develop also, they were, to an alarming extent, by-products.”36 Zinn set out to transform the “finishing school” into a “school for protest.

It’s no coincidence that the Thoughtfully Fit model helps you focus on your choices and control. That’s what coaching does too. From my master’s thesis to my office to the university classroom, this is a training plan grounded in coaching philosophies that work.

For about five years (1983-1987), when the main bulk of Modern Pranic Healing was being validated, conceptualized, synthesized, formulated, systematized, and developed, MCKS “ate, drank and slept Pranic Healing”. This was one of the toughest and most difficult part of His life. To formulate and develop Modern Pranic Healing from a zygote state (fertilized egg) to adulthood in a few years time was just almost impossible. The completion of the Spiritual Thesis was extremely difficult. The effort required was monumental. Modern Pranic Healing as a science was finally born in late 1987 when the book, The Ancient Science and Art of Pranic Healing, by Master Choa Kok Sui was finally published.

Here are the most important influences: the way investors fluctuate rather than hold firmly to rational thinking and the resulting rational decisions; the tendency of investors to hold distorted views of what’s going on, engaging in selective perception and skewed interpretation; quirks like confirmation bias, which makes people accept evidence that confirms their thesis and reject that which doesn’t, and the tendency toward non-linear utility, which causes most people to value a dollar lost more highly than a dollar made (or a dollar of potential profit forgone); the gullibility that makes investors swallow tall tales of profit potential in good times, and the excessive skepticism that makes them reject all possibility of gains in bad times; the fluctuating nature of investors’ risk tolerance and risk aversion, and thus of their demands for compensatory risk premiums; the herd behavior that results from pressure to fall into line with what others are doing, and as a result the difficulty of holding non-conformist positions; the extreme discomfort that comes from watching others make money doing something you’ve rejected; thus the tendency of investors who have resisted an asset bubble to ultimately succumb to the pressure, throw in the towel and buy (even though—no, because—the asset that is the subject of the bubble has appreciated substantially); the corresponding tendency to give up on investments that are unpopular and unsuccessful, no matter how intellectually sound, and finally, the fact that investing is all about money, which introduces powerful elements such as greed for more, envy of the money others are making, and fear of loss.

Some of my best friends work for us, too. Justin Martin, or Martin as we call him, played football at West Monroe High School. I pick on him, joking that he’s the only man I know who looks dumb but is really smart and looks old but is really young. If you’ve seen him on the show, you know exactly what I’m talking about. He only lacks his thesis to complete a master’s degree in wildlife biology, and he had a full scholarship to college. Martin is actually the only employee we have who ever worked in a sporting goods store that sold hunting products. He understands competitive pricing and inventory. I met Martin when he came to play poker at our house one Friday night. While on summer break from college, Martin was looking for some work. I was going out of town the next week, but I told him to come in and start calling sporting goods store. About three days later, I received an e-mai from martin@duckcommander.com. The guy already had a Duck Commander e-mail with his name on it! I really thought he was only going to be with us for a few days and then go back to what he was doing. I never really hired him; he just ended up staying. But Martin is an excellent hunter-which gave him an advantage-and he knows all about animals. Martin will do anything for you, and he is my liaison in the blind. I’ll give him new products that companies want us to try out, and he’ll come back to me with everyone’s feedback. Most important, Martin learned how to make our duck calls, which made him invaluable. Plus, he’s another guy I enjoy hanging out with, and what’s it all worth if you can’t work with people you like?

she fell in love with the island by studying the literature of the Great Blasket as part of her master's thesis

I'd say there's a general thesis in here somewhere: any story that suffers from what seems like a moral failing (that seems sexist, racist, homophobic, transphobic, pedantic, appropriative, derivative of another writer's work, and so on) will be seen, with sufficient analytical snooping, to be suffering from a technical failing, and if that failing is addressed, it will (always) become a better story.