Remedial Teaching Quotes

Let us face a pluralistic world in which there are no universal churches, no single remedy for all diseases, no one way to teach or write or sing, no magic diet, no world poets, and no chosen races, but only the wretched and wonderfully diversified human race.

It has always been difficult for Jews to take Christians serious, mostly because Christians lack the fundamentals that religious Jews learn in their youth. It remains an embarrassing fact, that modern Jews can comprehend the New Testament better than modern Christians. There is no excuse for this. Christians have dropped the ball and should be anxious to remedy that neglect. Not only would they benefit themselves, but their community too.

Mo Ran, everything that happened in this life…it’s all because I failed to teach you well, because I called you vile and beyond remedy. It was I who wronged you. I won’t blame you, in life or in death…

Within a couple of weeks of starting the Ph.D. program, though, she discovered that she'd booked passage on a sinking ship. There aren't any jobs, the other students informed her; the profession's glutted with tenured old men who won't step aside for the next generation. While the university's busy exploiting you for cheap labor, you somehow have to produce a boring thesis that no one will read, and find someone willing to publish it as a book. And then, if you're unsually talented and extraordinarily lucky, you just might be able to secure a one-year, nonrenewable appointment teaching remedial composition to football players in Oklahoma. Meanwhile, the Internet's booming, and the kids we gave C pluses to are waltzing out of college and getting rich on stock options while we bust our asses for a pathetic stipend that doesn't even cover the rent.

If natural philosophy does not teach us the remedies for many diseases, it furnishes us at least with certain means to contract them.

In 100 years, we have gone from teaching Latin and Greek in high school to teaching remedial English in college.

There was no reason to wonder at the matter, since this way of punishing thieves was neither just in itself nor good for the public; for, as the severity was too great, so the remedy was not effectual; simple theft not being so great a crime that it ought to cost a man his life; no punishment, how severe soever, being able to restrain those from robbing who can find out no other way of livelihood.  In this,’ said I, ‘not only you in England, but a great part of the world, imitate some ill masters, that are readier to chastise their scholars than to teach them. 

the Dalai Lama suggests, “With worry and anxiety, repeatedly cultivate the following thought. ‘If the problem can be remedied then there is no need to worry about it. And if there is no solution, there is no point in being worried, because nothing can be done about it anyway.’ Remind yourself of these facts repeatedly.

God is our Father, and we are his children. He has given us instructions. We are to follow the path. Righteous home life and activities, inspired teaching of gospel truths in the home, wise parental guidance, father presiding, and father and mother in counsel together-that's the cure for the problems of our time, a remedy for ills in our families

This is like teaching queer remedial at the continuation high school. You were fishing, and you caught me. Don't you get that?" "Oh, hell no." Tristan just stared.

God sends his Son – here lies the only remedy. It is not enough to give man a new philosophy or better religion. A Man comes to men. Every man bears an image. His body and his life become visible. A man is not a bare word, a thought or a will. He is above all and always a man, a form, an image, a brother. And thus he does not create around him just a new way of thought, will and action but he gives us the new image, the new form. Now in Jesus Christ this is just what has happened. The image of God has entered our midst, in the form of our fallen life, in the likeness of sinful flesh. In the teaching and acts of Christ, in his life and death, the image of God is revealed. In him the divine image has been re-created here on earth. The Incarnation, the words and acts of Jesus, his death on the cross, all are indispensable parts of that image. But it is not the same image as Adam bore in the primal glory of paradise. Rather, it is the image of one who enters a world of sin and death, who takes upon himself all the sorrows of humanity, who meekly bears God’s wrath and judgment against sinners, and obeys his will with unswerving devotion in suffering and death, the Man born to poverty, the friend of publicans and sinners, the Man of sorrows, rejected of man and forsaken of God. Here is God made man, here is man in the new image of God.

and I've learnt a lot more since being here, as they teach you on purpose. They want you to be able to read the Bible, and also tracts, as religion and thrashing are the only remedies for a depraved nature and our immortal souls must be considered.

But as the Greeks teach us, there is only one remedy for that sort of hubris. They called it nemesis. We call it getting what you deserve, or a finger in the eye, or comeuppance for short. And it comes with an appropriate raise in pay, responsibilities, and professional status.

In the field of medicine, Galen, the Alexandrian scientist, propounded a view that is still around, nowadays called 'alternative medicine.'It was taught in many medical schools until the mid-nineteenth century and now is becoming popular again. Human health is the result of the balance of humors, or temperaments. Physical exercise, bathing, and herbal remedies keep the four temperaments in balance, or restore balance, in case one, such as melancholia (depression), comes to dominate. Today's transactional psychiatry teaches much the same medical doctrine as Galen did.

He was sure of one thing only, and on this single security he built up the whole of his teaching: a living man, through his mere presence and through his personal influence, may do more to cure the sick than can any other remedy in the world. “Of all bodies in nature, none is so potent in its influence upon man as is the body of man himself.

The wisdom teachings that permeate this book revolve around the truth that radically honest, compassionate self-exploration leads to self-awareness, and that true self-awareness is always healing. It opens us to the naturalness of love, peace, joy, and our own boundless creativity. Love, and especially self-love and acceptance, is the greatest healing force that I have gleaned thus far.

But I am so pathologically obsessed with usage that every semester the same thing happens: once I've had to read my students' first set of papers, we immediately abandon the regular Lit syllabus and have a three-week Emergency Remedial Usage and Grammar Unit, during which my demeanor is basically that of somebody teaching HIV prevention to intravenous-drug users. When it merges (as it does, every term) that 95 percent of those intelligent upscale college students have never been taught, e.g., what a clause is or why a misplace 'only' can make a sentence confusing or why you don't just automatically stick in a comma after a long noun phrase, I all but pound my head on the blackboard; I get angry and self-righteous; I tell them they should sue their hometown school boards, and mean it. The kids end up scared, both of me and for me. Every August I vow silently to chill about usage this year, and then by Labor Day there's foam on my chin. I can't seem to help it. The truth is that I'm not even an especially good or dedicated teacher; I don't have this kind of fervor in class about anything else, and I know it's not a very productive fervor, nor a healthy one – it's got elements of fanaticism and rage to it, plus a snobbishness that I know I'd be mortified to display about anything else.

Let me once more assert that Mr Malison was not a bad man. The misfortune was, that his notion of right fell in with his natural fierceness; and that, in aggravation of the too common feeling with which he had commenced his relations with his pupils, namely, that they were not only the natural enemies of the master, but therefore of all law, theology had come in and taught him that they were in their own nature bad — with a badness for which the only set-off he knew or could introduce was blows. Independently of any remedial quality that might be in them, these blows were an embodiment of justice; for "every sin," as the catechism teaches, "deserveth God's wrath and curse both in this life and that which is to come." The master therefore was only a co-worker with God in every pandy he inflicted on his pupils. I do not mean that he reasoned thus, but that such-like were the principles he had to act upon.

The aroma from Mom’s chopped herbs and sprinkled spices swims through the house. The pots are shaking to a boil; the oven is warming. I get Mom to try a few words. And while I am teaching Mom, she is teaching Maxine what a pinch of that and a dab of this means. While we wait for the food to cook, Mom adds in lessons on love and tells Maxine the remedy to a broken heart. Tells her how to move on. Mom looks at me, says, “You paying attention? You’ll need this one day.

The English word Atonement comes from the ancient Hebrew word kaphar, which means to cover. When Adam and Eve partook of the fruit and discovered their nakedness in the Garden of Eden, God sent Jesus to make coats of skins to cover them. Coats of skins don’t grow on trees. They had to be made from an animal, which meant an animal had to be killed. Perhaps that was the very first animal sacrifice. Because of that sacrifice, Adam and Eve were covered physically. In the same way, through Jesus’ sacrifice we are also covered emotionally and spiritually. When Adam and Eve left the garden, the only things they could take to remind them of Eden were the coats of skins. The one physical thing we take with us out of the temple to remind us of that heavenly place is a similar covering. The garment reminds us of our covenants, protects us, and even promotes modesty. However, it is also a powerful and personal symbol of the Atonement—a continuous reminder both night and day that because of Jesus’ sacrifice, we are covered. (I am indebted to Guinevere Woolstenhulme, a religion teacher at BYU, for insights about kaphar.) Jesus covers us (see Alma 7) when we feel worthless and inadequate. Christ referred to himself as “Alpha and Omega” (3 Nephi 9:18). Alpha and omega are the first and last letters of the Greek alphabet. Christ is surely the beginning and the end. Those who study statistics learn that the letter alpha is used to represent the level of significance in a research study. Jesus is also the one who gives value and significance to everything. Robert L. Millet writes, “In a world that offers flimsy and fleeting remedies for mortal despair, Jesus comes to us in our moments of need with a ‘more excellent hope’ (Ether 12:32)” (Grace Works, 62). Jesus covers us when we feel lost and discouraged. Christ referred to Himself as the “light” (3 Nephi 18:16). He doesn’t always clear the path, but He does illuminate it. Along with being the light, He also lightens our loads. “For my yoke is easy,” He said, “and my burden is light” (Matthew 11:30). He doesn’t always take burdens away from us, but He strengthens us for the task of carrying them and promises they will be for our good. Jesus covers us when we feel abused and hurt. Joseph Smith taught that because Christ met the demands of justice, all injustices will be made right for the faithful in the eternal scheme of things (see Teachings, 296). Marie K. Hafen has said, “The gospel of Jesus Christ was not given us to prevent our pain. The gospel was given us to heal our pain” (“Eve Heard All These Things,” 27). Jesus covers us when we feel defenseless and abandoned. Christ referred to Himself as our “advocate” (D&C 29:5): one who believes in us and stands up to defend us. We read, “The Lord is my rock, and my fortress, and my deliverer; my God, my strength, in whom I will trust; my buckler” (Psalm 18:2). A buckler is a shield used to divert blows. Jesus doesn’t always protect us from unpleasant consequences of illness or the choices of others, since they are all part of what we are here on earth to experience. However, He does shield us from fear in those dark times and delivers us from having to face those difficulties alone. … We’ve already learned that the Hebrew word that is translated into English as Atonement means “to cover.” In Arabic or Aramaic, the verb meaning to atone is kafat, which means “to embrace.” Not only can we be covered, helped, and comforted by the Savior, but we can be “encircled about eternally in the arms of his love” (2 Nephi 1:15). We can be “clasped in the arms of Jesus” (Mormon 5:11). In our day the Savior has said, “Be faithful and diligent in keeping the commandments of God, and I will encircle thee in the arms of my love” (D&C 6:20). (Brad Wilcox, The Continuous Atonement, pp. 47-49, 60).

Great schools don’t just teach you, they change you! Equal Education moves people towards empowerment but unequal education does the reverse. Of all the divisive tools that are used to push people to go to the margins, unequal education is the most damaging and enduring. Unless there is an explicit effort to include everyone, schools will never be a remedy for exclusion, they will be a cause of it . Yet in-spite of the outstanding benefits that come when girls get an education, more than 130M girls around the world are still not in school…

The Levellers . . . only change and pervert the natural order of things: they load the edifice of society by setting up in the air what the solidity of the structure requires to be on the ground. . . . Far am I from denying in theory, full as far is my heart from withholding in practice (if I were of power to give or to withhold), the real rights of men. In denying their false claims of right, I do not mean to injure those which are real, and are such as their pretended rights would totally destroy. . . . In this partnership all men have equal rights; but not to equal things. . . . Government is a contrivance of human wisdom to provide for human wants. Men have a right that these wants should be provided for by this wisdom. Among these wants is to be reckoned the want, out of civil society, of a sufficient restraint upon their passions. Society requires not only that the passions of individuals should be subjected, but that even in the mass and body, as well as in the individuals, the inclinations of men should frequently be thwarted, their will controlled, and their passions brought into subjection. This can only be done by a power out of themselves, and not, in the exercise of its function, subject to that will and to those passions which it is its office to bridle and subdue. In this sense the restraints on men, as well as their liberties, are to be reckoned among their rights. . . . Society is, indeed, a contract. Subordinate contracts for objects of mere occasional interest may be dissolved at pleasure; but the state ought not to be considered as nothing better than a partnership agreement in a trade of pepper and coffee, calico or tobacco, or some other such low concern, to be taken up for a little temporary interest, and to be dissolved by the fancy of the parties. It is to looked on with other reverence; because it is not a partnership in things subservient only to the gross animal existence of a temporary and perishable nature. It is a partnership in all science, a partnership in all art, a partnership in every virtue and in all perfection. As the ends of such a partnership cannot be obtained in many generations, it becomes a partnership not only between those who are living, but between those who are living, those who are dead, and those who are to be born. . . . You would not cure the evil by resolving that there should be no more monarchs, nor ministers of state, nor of the Gospel— no interpreters of law, no general officers, no public councils. You might change the names: the things in some shape must remain. A certain quantum of power must always exist in the community, in some hands, and under some appellation. Wise men will apply their remedies to vices, not to names— to the causes of evil, which are permanent, not to the occasional organs by which they act, and the transitory modes in which they appear. Otherwise you will be wise historically, a fool in practice. . . . The effects of the incapacity shown by the popular leaders in all the great members of the commonwealth are to be covered with the 'all-atoning name' of Liberty. . . . But what is liberty without wisdom and without virtue? It is the greatest of all possible evils; for it is folly, vice, and madness, without tuition or restraint. Those who know what virtuous liberty is cannot bear to see it disgraced by incapable heads, on account of their having high-sounding words in their mouths. . . . To make a government requires no great prudence. Settle the seat of power, teach obedience, and the work is done. To give freedom is still more easy. It is not necessary to guide; it only requires to let go the rein. But to form a free government, that is to temper together these opposite elements of liberty and restraint in one consistent work, requires much thought, deep reflection, a sagacious, powerful, and combining mind.

Anyone who commits a crime, misrepresents the facts, or tells a lie may put himself in a situation that forces him to deal with cognitive dissonance. Generally, the person is well aware that doing those things is wrong, and therefore bad. Yet he likely doesn’t think of himself as a wrongdoer, or a bad person, so he’s forced to reconcile these conflicting beliefs. In an interrogation situation, the monologue serves as a means of aiding that reconciliation in a way that’s conducive to a confession, because it relieves the person of the mental discomfort that’s caused by the dissonance. The monologue is meant to prevent the person from focusing on the ramifications of the wrongdoing by keeping him in short-term thinking mode. We help him alleviate the pain he’s feeling by giving him a remedy: a convincing argument, strengthened by rationalization, minimization, and socialization, that resolves the conflict. The resolution allows him to acknowledge the bad act, without having to accept the premise that he’s a bad person.

When all was set in order, King Epimetheus stepped forward supported by a friend on either side, greeted Prometheus, and spoke to him these well-meant words: “I am heartily sorry for you, Prometheus, my dear brother! But nonetheless take courage, for look, I have a salve here which is a sure remedy for every ill and works wondrously well in heat and in frost, and moreover can be used alike for solace as for punishment.” So saying, he took his staff and tied the box of ointment to it, and reached it carefully and with all due solemnity towards his brother. But as soon as he saw and smelt the ointment, Prometheus turned away his head in disgust. At that the King changed his tone, and shouted and began to read his brother a lesson with great zest: “Of a truth it seems you have need of yet greater punishment, since your present fate does not suffice to teach you.” And as he spoke, he drew a mirror from the folds of his robe, and made everything clear to him from the beginning, and waxed very eloquent and knew all his faults.

has tended to ignore the forces of mental healing, the psychical “will-to-health” — has failed to take into practical account the fact that, besides such medicaments as arsenic and camphor, there are other remedies to stimulate a flagging vitality; purely spiritual remedies, such as courage, self-confidence, faith, vigorous optimism. Much as our reason may revolt against the futility of the teaching of those who want to kill bacilli by “mind,” to counteract syphilitic infection by “truth,” and to nullify the disastrous effect of arteriosclerosis by “God,” we should make a great mistake were we to ignore the energy which this doctrine can furnish to one who believes in it. We should be closing our eyes to the truth were we to deny that Christian Science has achieved wonderful successes, and, by the profundity of its faith, has brought consolation to numberless persons in moments of despair. Perhaps it is but an intoxicant, is but “dope,” giving no more than a transient support to the nerves as does camphor or caffeine, and temporarily arresting the advance of disease. Still, in giving this temporary relief, it shows once more how the power of the mind can come to the help of the body.

Confidence doesn’t come from the inside out. It moves from the outside in. People feel less anxious—and more confident—on the inside when they can point to things they have done well on the outside. Fake confidence comes from stuffing our self-doubt. Empty confidence comes from parental platitudes on our lunch hour. Real confidence comes from mastery experiences, which are actual, lived moments of success, especially when things seem difficult. Whether we are talking about love or work, the confidence that overrides insecurity comes from experience. There is no other way. It is not uncommon for twentysomething clients to come to therapy hoping I can help them increase their confidence. Some wonder if maybe I do hypnosis and a hypnotherapy session might do the trick (I don’t, and it wouldn’t), or they hope I can recommend some herbal remedy (I can’t). The way I help twentysomethings gain confidence is by sending them back to work or back to their relationships with some better information. I teach them about how they can have more mastery over their emotions. I talk to them about what confidence really is. Literally, confidence means “with trust.” In research psychology, the more precise term is self-efficacy, or one’s ability to be effective or produce the desired result. No matter what word you use, confidence is trusting yourself to get the job done—whether that job is public speaking, sales, teaching, or being an assistant—and that trust only comes from having gotten the job done many times before. As was the case for every other twentysomething I’d worked with, Danielle’s confidence on the job could only come from doing well on the job—but not all the time.

They taught him how to milk cows and now they expected him to tame lions. Perhaps they expected him to behave like all good lion tamers. Use a whip and a chair. But what happens to the best lion tamer when he puts down his whip and his chair. Goddamnit! It was wrong. He felt cheated, he felt almost violated. He felt cheated for himself, and he felt cheated for guys like Joshua Edwards who wanted to teach and who didn’t know how to teach because he’d been pumped full of manure and theoretical hogwash. Why hadn’t anyone told them, in plain, frank English, just what to do? Couldn’t someone, somewhere along the line, have told them? Not one single college instructor? Not someone from the board of Ed, someone to orientate them after they’d passed the emergency exam? Not anyone? Now one sonofabitch somewhere who gave a good goddamn? Not even Stanley? Not even Small? Did they have to figure it out for themselves, sink and swim, kill or be killed? Rick had never been told how to stop in his class. He’d never been told what to do with a second term student who doesn’t even know how to write down his own goddamn name on a sheet of paper. He didn’t know, he’d never been advised on the proper tactics for dealing with a boy whose I.Q. was 66, a big, fat, round, moronic 66. He hadn’t been taught about kids’ yelling out in class, not one kid, not the occasional “difficult child” the ed courses had loftily philosophized about, not him. But a whole goddamn, shouting, screaming class load of them all yelling their sonofbitching heads off. What do you do with a kid who can’t read even though he’s fifteen years old? Recommend him for special reading classes, sure. And what do you do when those special reading classes are loaded to the asshole, packed because there are kids who can’t read in abundance, and you have to take only those who can’t read the worst, dumping them onto a teacher who’s already overloaded and those who doesn’t want to teach a remedial class to begin with? And what do you with that poor ignorant jerk? Do you call him on class, knowing damn well he hasn’t read the assignment because he doesn’t know how to read? Or do you ignore him? Or do you ask him to stop by after school, knowing he would prefer playing stickball to learning how to read. And knowing he considers himself liberated the moment the bell sounds at the end of the eighth period. What do you do when you’ve explained something patiently and fully, explained it just the way you were taught to explain in your education courses, explained in minute detail, and you look out at your class and see that stretching, vacant wall of blank, blank faces and you know nothing has penetrated, not a goddamn thing has sunk in? What do you do then? Give them all board erasers to clean. What do you do when you call on a kid and ask “What did that last passage mean?”and the kid stands there without any idea of what the passage meant , and you know that he’s not alone, you know every other kid in the class hasn’t the faintest idea either? What the hell do you do then? Do you go home and browse through the philosophy of education books the G.I bill generously provided. Do you scratch your ugly head and seek enlightenment from the educational psychology texts? Do you consult Dewey? And who the hell do you condemn, just who? Do you condemn elementary schools for sending a kid on to high school without knowing how to read, without knowing how to write his own name on a piece of paper? Do you condemn the masterminds who plot the education systems of a nation, or a state or a city?

Maxims & Other Quotes If you need an adjective or adverb, you're still fishing for he right noun or verb. 34 Was this a true story? It seemed somehow unimaginable, a fantasy of some kind. But he told it with such conviction that, against my own wishes, I believed him. Was this indeed the essence of storytelling? Did one simply have to relate a tale in a believable fashion, with the authority of the imagination? 36 Memory is a mirror that may easily shatter. 81 Readers become invisible even to themselves. Only the story lives. It’s the fate of the writer, yes, as well, to disappear. ~ Alastair Reid 83 ‘There is only now,’ Borges exclaimed with unstoppable force. ‘Act, dear boy! Do not procrastinate! It’s the worst of sins. I’ve thought about this, you see: the progression toward evil. Murder, this is very bad, a sin. It leads to thievery. And thievery, of course, leads to drunkenness and Sabbath-breaking. And Sabbath-breaking leads to incivility and at last procrastination. A slippery slope into the pit!’ 98 Borges: I no longer need to save face. This is one of the benefits of extreme age. Nothing matters much, and very little matters at all. 100 Borges: Believe me, you will one day read Don Quixote with a profound sense of recollection. This happens when you read a classic. It finds you where you have been. 102 Parini: I try not to think of the phallus, except when I can think of nothing else, which is most of the time. Borges: This is the fate of young men, a limited focus. One of the few advantages of my blindness has been that I no longer focus my eyes on objects of arousal. I look inward now, though the mind has mountains, dangerous cliffs. 105 Borges: Writers are always pirates, marauding, taking whatever pleases them from others, shaping these stolen goods to our purposes. Writers feed off the corpses of those who passed before them, their precursors. On the other hand they invent their precursors. They create them in their own image, as God did with man.108 Borges: Nobody can teach you anything. That’s the first truth. We teach ourselves. 115 Borges: One should avoid strong emotion, especially when it interferes with the work at hand. We have European blood in our veins, you and I. Mine is northern blood. We’re cold people, you see. Warriors. 125 Borges: The influence of Quixote was such that Sancho acquired a taste for literary wisdom. Such wisdom in his aphorisms! ‘One can find a remedy for everything but death.’ Or this: ‘Make yourself into honey and the flies will devour you.’ 151 Borges: You see, I designed my work for the tiniest audience, ‘fit company though few.’ A writer’s imagination should not be diluted by crowds! 151 Borges: If you don’t abandon the spirit, the spirit will not abandon you. 181

Curing humanity of its madness is the biggest challenge there is. The only remedy is to subject everyone from the day they are born to an educational regime of reason, logic, clear and critical thinking, i.e. Logos thinking, and to teach them to see straight through emotional Mythos and understand it for exactly what it is: emotional lies to seduce, manipulate, exploit and control the gullible masses. The sensory Mythos of scientism is as dangerous as the emotional and mystical Mythos of mainstream religion. Only Logos – rationalism and idealism – can provide Ariadne’s golden thread to lead us out of the labyrinth of the lunatics where the Minotaur of Madness devours everyone ritually offered up to it. It’s time to slay the Minotaur and make humanity sane

There are quick-acting remedies, often marketed for fear of fireworks. And I have found Bach flower remedies work fast (if they’re going to work at all).

I shall also have to look deeply into the nature of language. I will have to explain the difference between language, which appears to be unique to humans, and a system of communication, which many species possess in varying degrees of complexity.

At first, calculus was mainly directed toward the study of physics, and many of the great seventeenth- and eighteenth-century mathematicians were also physicists.

Rasselas listened to him with the veneration due to the instructions of a superior being, and waiting for him at the door, humbly implored the liberty of visiting so great a master of true wisdom. The lecturer hesitated a moment, when Rasselas put a purse of gold into his hand, which he received with a mixture of joy and wonder. “I have found,” said the Prince at his return to Imlac, “a man who can teach all that is necessary to be known; who, from the unshaken throne of rational fortitude, looks down on the scenes of life changing beneath him. He speaks, and attention watches his lips. He reasons, and conviction closes his periods. This man shall be my future guide: I will learn his doctrines and imitate his life.” “Be not too hasty,” said Imlac, “to trust or to admire the teachers of morality: they discourse like angels, but they live like men.” Rasselas, who could not conceive how any man could reason so forcibly without feeling the cogency of his own arguments, paid his visit in a few days, and was denied admission. He had now learned the power of money, and made his way by a piece of gold to the inner apartment, where he found the philosopher in a room half darkened, with his eyes misty and his face pale. “Sir,” said he, “you are come at a time when all human friendship is useless; what I suffer cannot be remedied: what I have lost cannot be supplied. My daughter, my only daughter, from whose tenderness I expected all the comforts of my age, died last night of a fever. My views, my purposes, my hopes, are at an end: I am now a lonely being, disunited from society.” “Sir,” said the Prince, “mortality is an event by which a wise man can never be surprised: we know that death is always near, and it should therefore always be expected.” “Young man,” answered the philosopher, “you speak like one that has never felt the pangs of separation.” “Have you then forgot the precepts,” said Rasselas, “which you so powerfully enforced? Has wisdom no strength to arm the heart against calamity? Consider that external things are naturally variable, but truth and reason are always the same.” “What comfort,” said the mourner, “can truth and reason afford me? Of what effect are they now, but to tell me that my daughter will not be restored?” The Prince, whose humanity would not suffer him to insult misery with reproof, went away, convinced of the emptiness of rhetorical sounds, and the inefficacy of polished periods and studied sentences.

The first thing he is looking for when he hires someone, he says, is “extreme talent.” He defines this narrowly. He doesn’t want someone who says they love teaching in general; he wants to hear someone identify the specific teaching task they excel at: I love writing out a lesson plan. Or I love working with remedial students. Or I love one-on-one tutoring. “People love to do the thing they are wired to do,” he says. A person can go a long way with a narrow skill set.

Either man models himself on the God of his own invention, or the true and living God molds the human form into His image. There must be a complete transformation -a metamorphosis- if man is to be restored to the image of God. How then is that transformation to be effected? Since fallen men cannot rediscover and assimilate the image of God, the only way is for God to take the form of man and come to him. The Son of God, who dwelt in the form of God the Father lays aside that form and comes to man in the form of a slave. The change of form, which could not take place in man, now takes place in God. The divine image which had existed from eternity with God assumes the image of fallen, sinful man. God sends his Son in the likeness of sinful flesh. God sends his Son. Here lies the only remedy. It is not enough to give men a new philosophy or a better religion. A Man comes to men. ...Now in Jesus Christ, this is just what has happened. The Image of God has entered our midst in the form of our fallen life in the likeness of sinful flesh. In the teaching and acts of Christ, in his life and death, the image of God is revealed. In Him, the divine image has been recreated on earth.

In the joy of discovering new and important results, mathematicians paid too little attention to the validity of their deductive methods. For, simply as a result of employing definitions and deductive methods which had become customary, contradictions began gradually to appear. These contradictions, the so-called paradoxes of set theory, though at first scattered, became progressively more acute and more serious. In particular, a contradiction discovered by Zermelo and Russell had a downright catastrophic effect when it became known throughout the world of mathematics. … Too many different remedies for the paradoxes were offered, and the methods proposed to clarify them were too variegated. Admittedly, the present state of affairs where we run up against the paradoxes is intolerable. Just think, the definitions and deductive methods which everyone learns, teaches, and uses in mathematics, the paragon of truth and certitude, lead to absurdities! If mathematical thinking is defective, where are we to find truth and certitude?

This is true in my own case, at any rate — plus also the “uncomfortable” part. I teach college English part-time. Mostly Lit, not Composition. But I am so pathologically obsessed with usage that every semester the same thing happens: once I’ve had to read my students’ first set of papers, we immediately abandon the regular Lit syllabus and have a three-week Emergency Remedial Usage and Grammar Unit, during which my demeanor is basically that of somebody teaching HIV prevention to intravenous-drug users. When it emerges (as it does, every term) that 95 percent of these intelligent upscale college students have never been taught, e.g., what a clause is or why a misplaced only can make a sentence confusing or why you don’t just automatically stick in a comma after a long noun phrase, I all but pound my head on the blackboard; I get angry and self-righteous; I tell them they should sue their hometown school boards, and mean it. The kids end up scared, both of me and for me. Every August I vow silently to chill about usage this year, and then by Labor Day there’s foam on my chin. I can’t seem to help it. The truth is that I’m not even an especially good or dedicated teacher; I don’t have this kind of fervor in class about anything else, and I know it’s not a very productive fervor, nor a healthy one — it’s got elements of fanaticism and rage to it, plus a snobbishness that I know I’d be mortified to display about anything else.

Prayer is the surest remedy. Against the devil and besetting sins. That sin will never stand firm which is heartily prayed against. That devil will never long keep dominion over us which we beseech the Lord to cast forth. But then we must spread out all our cage before our heavenly Physician, if he is to give us daily relief.

Dad’s out and Chico’s in, I’m like, fuck this. And she’s like watch your mouth and show adults respect. I pay the rent here. So I start staying out with my friends and skipping school just ’cause I feel like it and my teachers say, oh yeah, well here’s to your grades plummeting, and then I’m like, so what, and then they say one more semester and it’s over, you’re so out of here, and I’m like shit, no, they’ll send me to school with remedial kids. My little brother Peanut is gloating cause he’s at Bronx Science and thinks he’s the next Steve Jobs. That’s when I hit the books and school again. I cannot, will not, be showed up by Peanut. And that’s when I see the poster about the playwriting contest and Professor Bass, who is too old to be teaching high school but the damn union can’t fire him, says, you could probably write something decent if you weren’t so arrogant. He says half the students in the school don’t deserve to be here. And I roll my eyes and say well what, if you were

Their family friend Dr Ettlinger, who had stood as witness at the couple’s wedding, had urged Suzanne to teach Maurice to paint. Doing something creative with his hands would at the very least distract him and channel that unspent energy, Dr Ettlinger had reasoned. It might even prove the miracle cure to his malady. Suzanne was ready to pounce on any new idea which offered a potential remedy, however speculative the results. And painting was what she knew. She agreed: the countryside often proved a source of inspiration to new painters. It seemed worth a try.27

Remediation is a dimension of rapid learning that introduces personalized targeted assessments, support and instruction, aiding students in overcoming learning gaps over a period of time.

Efficient and effective, rapid learning not only addresses learning gaps but also serves as a transformative force in education, helping students succeed at an accelerated pace.

Rapid learning techniques ensure students catch up to grade-level expectations including students who have learning gaps, and thus need personalized remedial sessions.

Effective teaching in the core phase requires a shift – students take the lead, actively engaging with the learning process. The teacher becomes a guide, fostering autonomy and motivating students to achieve their educational goals.

In September, Dr. McCullough used his own money to create a YouTube video showing four slides from his peer-reviewed American Medical Association articles to teach doctors the miraculous benefits of early treatment with HCQ and other remedies. His video went viral, with hundreds of thousands of downloads; YouTube pulled it two days later.

In 100 years we have gone from teaching Latin and Greek in High School to teaching Remedial English in college. Joseph Sobran

Master Padma said: If you train your mind in love, compassion, and bodhicitta, you will not take rebirth in the three lower realms. Moreover, from this very moment you will never fall back. This alone is my oral instruction. Wherever you go, keep bodhicitta in mind, never departing from its company. Whatever action you engage in, train in doing it for the benefit of sentient beings. Train in regarding others as more important than yourself. You will attain numerous qualities as a result of this training, such as having unimpaired samayas and vows. Unless you cultivate bodhicitta, you will not attain enlightenment, even though you may gain mastery of mantra and be very powerful. All the supreme and common accomplishments will result from bodhicitta arising in your being. That alone is my oral instruction. Master Padma said: Whether you meditate on emptiness or anything else, it is mistaken meditation practice unless it becomes an effective remedy against disturbing emotions and ordinariness. Something that does not counteract the disturbing emotions and ordinariness is a cause for falling into samsaric existence. If any teaching you study, reflect upon, or expound becomes an effective remedy against your disturbing emotions as well as an aid for allowing the pure Dharma to take birth in your being, then that is called a Mahayana teaching and is unmistaken. No matter how much you may be acclaimed as learned in study, exposition, and meditation, if your intention is only the eight worldly concerns, your activity is called a black Dharma practice. In

Freedom from resentment and the understanding of the nature of resentment—who knows how very much after all I am indebted to my long illness for these two things? The problem is not exactly simple: a man must have experienced both through his strength and through his weakness, If illness and weakness are to be charged with anything at all, it is with the fact that when they prevail, the very instinct of recovery, which is the instinct of defence and of war in man, becomes decayed. He knows not how to get rid of anything, how to come to terms with anything, and how to cast anything behind him. Everything wounds him. People and things draw importunately near, all experiences strike deep, memory is a gathering wound. To be ill is a sort of resentment in itself. Against this resentment the invalid has only one great remedy—I call it Russian fatalism, that fatalism which is free from revolt, and with which the Russian soldier, to whom a campaign proves unbearable, ultimately lays himself down in the snow. To accept nothing more, to undertake nothing more, to absorb nothing more—to cease entirely from reacting.... The tremendous sagacity of this fatalism, which does not always imply merely the courage for death, but which in the most dangerous cases may actually constitute a self-preservative measure, amounts to a reduction of activity in the vital functions, the slackening down of which is like a sort of will to hibernate. A few steps farther in this direction we find the fakir, who will sleep for weeks in a tomb.... Owing to the fact that one would be used up too quickly if one reacted, one no longer reacts at all: this is the principle. And nothing on earth consumes a man more quickly than the passion of resentment. Mortification, morbid susceptibility, the inability to wreak revenge, the desire and thirst for revenge, the concoction of every sort of poison—this is surely the most injurious manner of reacting which could possibly be conceived by exhausted men. It involves a rapid wasting away of nervous energy, an abnormal increase of detrimental secretions, as, for instance, that of bile into the stomach. To the sick man resentment ought to be more strictly forbidden than anything else—it is his special danger: unfortunately, however, it is also his most natural propensity. This was fully grasped by that profound physiologist Buddha. His "religion," which it would be better to call a system of hygiene, in order to avoid confounding it with a creed so wretched as Christianity, depended for its effect upon the triumph over resentment: to make the soul free therefrom was considered the first step towards recovery. "Not through hostility is hostility put to flight; through friendship does hostility end": this stands at the beginning of Buddha's teaching—this is not a precept of morality, but of physiology. Resentment born of weakness is not more deleterious to anybody than it is to the weak man himself—conversely, in the case of that man whose nature is fundamentally a rich one, resentment is a superfluous feeling, a feeling to remain master of which is almost a proof of riches. Those of my readers who know the earnestness-with which my philosophy wages war against the feelings of revenge and rancour, even to the extent of attacking the doctrine of "free will" (my conflict with Christianity is only a particular instance of it), will understand why I wish to focus attention upon my own personal attitude and the certainty of my practical instincts precisely in this matter. In my moments of decadence I forbade myself the indulgence of the above feelings, because they were harmful; as soon as my life recovered enough riches and pride, however, I regarded them again as forbidden, but this time because they were beneath me.

e live in a day and age where manners have been all but forgotten. We can remedy that with our children and grandchildren. When teaching the "M" word, show your children manners can be fun. One way is to have interesting pretend conversations that teach saying "hello," "goodbye," "I'm happy to meet you," and "thank you very much." Make a game of teaching kids how to set a table. Knife here. Fork there. Napkin fluffed in a napkin ring-and a pretty bowl of flowers or other decoration in the middle. Make a date with your grandchildren and take them out to lunch so they can practice their skills. Yes, manners can be used even if they're just ordering grilled cheese sandwiches! Manners will help children have kinder hearts, think of others, and stand them in good stead when they grow up and join the workforce. Love has manners, and emphasize how much they're showing they care when they use their good manners. hat's the greatest gift we can give to our often impersonal and violent society? Our feminine selves! Does that surprise you? Let me share a few simple truths about being a woman of God. Women have always had the ability to transform their surroundings, to make them more comfortable and inviting so friends can find comfort and joy. Let's rejoice in this gift and make the most of it. The beautiful woman is disciplined, modest, discreet, gracious, self-controlled, and organized. Scripture says that as women our worth is far above jewels. Strength and dignity are our clothing. When we open our mouths, wisdom and the teaching of kindness are on our tongues. We are women who fear the Lord. Let's live up to that description and celebrate who we are in Christ.

One common mistake that schools make when implementing a tiered intervention program is that they pull students from essential core instruction to provide remediation of prior skills—that is, Tier 2 interventions replace student access to Tier 1 core instruction. When students miss essential core instruction for interventions, they never catch up. This is because while the targeted student is receiving interventions to learn a prior skill, they are missing instruction on a new essential standard. Ask classroom teachers why they don’t like students “pulled out” of their class for interventions, and they will tell you: “Because the student misses what I am teaching now.” For these students, it is one step forward, two steps back.

The tale begins well before my time. It’s common knowledge, among the locals, that the woods stretching between Swinford and Corbinsdale are cursed.” “Cursed,” Brooke scoffed. “Ignorance and superstition are the true curses. Their remedy is education. Don’t you sponsor a school on this estate, Denny?” “It’s a story,” Portia said. “Even schoolchildren know the difference. And they could teach you something about imagination. Your cynicism is not only tiresome, but pitiable.” “You pity me? How amusing.” “Pity won’t get you on my list.” “Really?” Brooke smirked. “It seems to have worked for Lord Merritt.” Enough

You call that a mauling, Louisa Carrington? You call those sweet, tender caresses imparted by a blushing new wife a mauling?” He started unbuttoning his waistcoat, and Louisa’s heart began to beat faster. “You have much to learn, Wife.” Joseph’s boots hit the floor in two thumps. “It shall ever be my pleasure to teach you.” “Joseph, it’s not halfway through the morning, I’m fully clothed—” “Which can be remedied posthaste—should the need arise.” His shirt came off over his head, and Louisa saw a button go flying across the room to land on the windowsill. “Sir Joseph Carrington, you cannot seriously be contemplating—ooph!” He scooped her up into his arms and hefted her against his chest. “Not contemplating, my love. Contemplation is for scholars and penitent schoolboys.” He strutted with her into their bedroom and dropped her onto the mattress, then covered her with his semiclad length. They did not leave for Sidling until another hour had passed, in which time both Sir Joseph and his new wife were thoroughly, tenderly, and wonderfully mauled. ***

Remedial provisions have two elements: a description of the events that give rise to the right to a remedy, and the remedies themselves. As

For though God has promised to do whatsoever his people may ask, yet he does not allow them an unbridled liberty to ask whatever may come to their minds; but he has at the same time prescribed to them a law according to which they are to pray. And doubtless nothing is better for us than this restriction; for if it was allowed to every one of us to ask what he pleased, and if God were to indulge us in our wishes, it would be to provide very badly for us. For what may be expedient we know not; nay, we boil over with corrupt and hurtful desires. But God supplies a twofold remedy, lest we should pray otherwise than according to what his own will has prescribed; for he teaches us by his word what he would have us to ask, and he has also set over us his Spirit as our guide and ruler, to restrain our feelings, so as not to suffer them to wander beyond due bounds. For what or how to pray, we know not, says Paul, but the Spirit helpeth our infirmity, and excites in us unutterable groans. (Romans 8:26.) We ought also to ask the mouth of the Lord to direct and guide our prayers; for God in his promises has fixed for us, as it has been said, the right way of praying.

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.

Material adverse effect" is a standard that is often employed in the softening of contract provisions. It is often used in more than one provision in a contract, and as a result may be separately defined: "Material adverse effect" means any material adverse effect on the Borrower’s business, assets, liabilities, prospects or condition (financial or otherwise). In order to fall within the ambit of this definition, the matter in question must be both material and adverse to the party. Materiality is a subjective concept; a change that would be reasonably likely to affect the other party’s evaluation of the transaction will generally be viewed as material. The change must also be adverse. Obviously, if it’s a change for the better, it isn’t covered. The definition refers to the areas where the material adverse effect has occurred: the party’s business, assets, liabilities, financial condition and prospects. Let’s look at examples of each of these. The loss of a customer that represented 40% of the borrower’s earnings would have a material adverse effect on its business. An uninsured casualty loss in respect of the borrower’s primary manufacturing plant would have a material adverse effect on its assets. The entering of a judgment against the borrower for damages in an amount equal to its total annual sales would have a material adverse effect on its liabilities. A loss of sales resulting in a diminution in cash flow that impairs the borrower’s ability to pay its operating expenses would have a material adverse effect on its financial condition. Lastly, the development of proprietary technology by a competitor that allows it to produce goods at a more favorable price may have a material adverse effect on the borrower’s prospects, because it may be forced to reduce its profit margins. Inclusion of the word "prospects" as a component of the definition of material adverse effect is almost always a point of contention. The party to whom the material adverse effect standard is applicable will argue that the use of prospects gives the other party too much room to speculate about the future impact of an event. The other party will argue that its counterparty’s future condition and performance is important to it, and the party should not be required to wait until a reasonably foreseeable bad result has occurred before having any remedies. Closely related to material adverse effect is material adverse change, referred to colloquially as "MAC.

4.2.2.1.4. Teaching That the Cognition That Negates the Existence of Objects Is a Valid Cognition "If valid cognition is not valid cognition, Isn't what is validated by it delusive? In true reality, the emptiness of entities Is therefore unjustified." [138]'-" [903] This verse states the objection. The opponents might say, "If you assert in your Centrist system that even all valid cognition-which is the means of evaluation-is not valid cognition, isn't a phenomenon that is validated by it delusive too? If one analyzes in accord with true Centrist analysis, emptiness is not established, and, in consequence, meditation on emptiness is unjustified as well." Without referring to an imputed entity, One cannot apprehend the lack of this entity. Therefore, the lack of a delusive entity Is clearly delusive [too]. [139] This verse teaches that [everything] is mere delusion. Without referring to-that is, without relying on-a mere imputed entity, one is also not able to apprehend or present the lack of this entity, which is emptiness. The reason is that if one does not rely on the conventional term [or notion of] space, one is not able to present space as [referring to] the lack of any entities."" Therefore, since sentient beings cling to the reality of delusive entities that are mere appearances, they plunge into cyclic existence. If one understands that these very [appearances] are unreal and illusionlike, this [understanding] surely serves as the remedy for the [clinging to reality]. However, emptiness-which is this imputation in the sense of the lack of such delusive [appearances] that appear as entities-is clearly delusive too. In the same way as an illusory lion kills an illusory elephant, this is [nothing more than] engaging in the [particular] reification of understanding emptiness as the remedy for the reification that conceives of real [entities]. Thus, when one's son dies in a dream, The conception "He does not exist" Removes the thought that he does exist, But it is also delusive. [140] This verse teaches that the [cultivation of emptiness] is the remedy for reification. Thus, if one experiences in a dream that one's son has been born and then dies, inasmuch as this is a dream, there is definitely no difference between the [son]'s birth and his death. Still, due to one's seeing [in the dream] that he has been born, there arises the mental state that conceives, "My son exists." When there is the appearance that he has died, there emerges the conception "My son has died and now he does not exist," [904] which removes the thought that fancies, "My son does exist." However, since both-the existence and the nonexistence of this son too-are equal in being a dream, they are alike in being delusive.

Every page of the New Testament is in perfect agreement. From Jesus’ Sermon on the Mount to the book of Revelation, the message is consistent. It acknowledges the hopelessness of human depravity, but it points to Christ as the only remedy for that dilemma. Starting with the historical facts of His death and resurrection, it proclaims salvation by divine grace (rather than by the sinner’s own works); the full and free forgiveness of sins; the provision of justification by faith; the principle of imputed righteousness; and the eternally secure standing of the believer before God. Those truths all constitute the very heart of the gospel.

Levin and Duckworth are two of the cofounders of Character Lab, which uses Duckworth’s experimental work at the Upper Darby School District near the University of Pennsylvania to fine-tune the character performance interventions that Levin initiated at KIPP schools in the early 2000s. Interestingly, much of the research that is used to justify the use of the Seligman-Duckworth resiliency improvement methodology is the same data offered to justify the Seligman deal that cost the U.S. Army $145 million (see chapter 1) for interventions that brought no benefit to GIs suffering from the stresses of war. We may wonder how much these alleged remedies for children might cost federal and state education departments, whose bankrolls are much smaller than those at the Pentagon.

The remedy for the church today is the same as it was in Paul's day: a return to a genuine biblical faith built solely upon the person of Jesus Christ and His teachings.   

we see here that Jesus comes and teaches people from the boat. But did you notice that it doesn’t mention what he said? There is no teaching expressed here. That tells us that the story itself is the teaching. As 21st century people, you know that when you take a four gigabyte file and turn it to a 100 megabyte file, you have compressed a great amount of information.   That is what we have here. This is sacred wisdom containing universal truth and one of our great mistakes is that we only take it on the surface. Do you know that for hundreds of years, for centuries, all the teachers talked about different levels of understanding holy scripture and yet, somewhere around the 1800s, scholars locked in to merely the surface, so it is just about Peter and the guys out fishing.  Yet, this is only a picture to touch us at an emotional level that can understand better than our mind. Jesus is going passed our mind to a place where we can understand in another way.   Let me give you an example of a picture that stirs the emotions. You notice that the fishermen were washing their nets and a bit later, we find Peter saying, “We’ve worked hard all night and haven’t caught anything.” Have you ever tried something with all your efforts and gotten nowhere? Have you ever run out of steam or lost hope? Have you ever given up on something because you’ve given it all you had and nothing came of it?   Jesus is addressing us right there in that frustrated place, in that unhappy place, in that depressed place, whatever it is that caused it. Jesus is giving us a spiritual remedy to our sense of failure.

So?” I asked. “If the only reason they study is to get you off their backs, what will they do when they get to college or start a job and you’re not around? Maybe they need to know what failure feels like sooner rather than later.” I advised her that teenagers are generally old enough to make decisions about how they spend their time. If that means flunking a test, then so be it. Coercion may be a band-aid solution, but it is certainly not a remedy. Next, I proposed she ask them to suggest how much time they’d like to spend on various activities such as studying, being with family or friends, or playing Fortnite. I warned that while she may not like her kids’ answers, it’s important to honor their input. The goal here is to teach them to spend their time mindfully by reserving a place for important activities on their weekly schedules. Remember, their schedules (like ours) should be assessed and adjusted

If, on the other hand,” continued Cæcilius, not noticing her interruption, “if all your thoughts go one way; if you have needs, desires, aims, aspirations, all of which demand an Object, and imply, by their very existence, that such an Object does exist also; and if nothing here does satisfy them, and if there be a message which professes to come from that Object, of whom you already have the presentiment, and to teach you about Him, and to bring the remedy you crave; and if those who try that remedy say with one voice that the remedy answers; are you not bound, {221} Callista, at least to look that way, to inquire into what you hear about it, and to ask for His help, if He be, to enable you to believe in Him?

To teach is to remediate from the absence of knowledge or the lack of insight into a subject. To know is to learn and to learn is to know how to be, within the aspect of learning and holding the power to explore further into the unknown.

The speculative line of demarcation, where obedience ought to end and resistance must begin, is faint, obscure, and not easily definable. It is not a single act or a single event which determines it. Governments must be abused and deranged indeed, before it can be thought of; and the prospect of the future must be as bad as the experience of the past. When things are in that lamentable condition, the nature of the disease is to indicate the remedy to those whom Nature has qualified to administer in extremities this critical, ambiguous, bitter potion to a distempered state. Times and occasions and provocations will teach their own lessons. The wise will determine from the gravity of the case; the irritable, from sensibility to oppression; the high-minded, from disdain and indignation at abusive power in unworthy hands; the brave and bold, from the love of honorable danger in a generous cause: but, with or without right, a revolution will be the very last resource of the thinking and the good. ​The

The believer is not true to the Great Commission if he plans to disciple the nations without teaching the nations to obey the law of God as well as to observe the ecclesiastical sacraments (read Matthew 28:18-20). If the believer is going to be a trustworthy physician, then, he will give the unbelieving world not only a diagnosis of it's moral dilemma, but especially the gracious antidote from God-all of that antidote, which means the gospel with the entirety of God's law. The physician who gives only a portion of the remedy is untrue to his patient; but when the physician is the Christian taking God's remedy to sinners, and when he holds back from giving the full remedy, he is also tragically untrue to his Lord.

THE HORROR OF THE UNPROFESSIONAL I was surprised to learn that when Secretary of Defense Ashton Carter wanted to scold Russia for its campaign of airstrikes in Syria in the fall of 2015, the word he chose to apply was “unprofessional.” Given the magnitude of the provocation, it seemed a little strange—as though he thought there were an International Association of Smartbomb Deployment Executives that might, once alerted by American officials, hold an inquiry into Russia’s behavior and hand down a stern reprimand. On reflection, slighting foes for their lack of professionalism was something of a theme of the Obama years. An Iowa Democrat became notorious in 2014, for example, when he tried to insult an Iowa Republican by calling him “a farmer from Iowa who never went to law school.” Similarly, it was “unprofessionalism” (in the description of Thomas Friedman) that embarrassed the insubordinate Afghan-war General Stanley McChrystal, who made ill-considered remarks about the president to Rolling Stone magazine. And in the summer of 2013, when National Security Agency contractor Edward Snowden exposed his employer’s mass surveillance of email and phone calls, the aspect of his past that his detractors chose to emphasize was … his failure to graduate from high school.14 How could such a no-account person challenge this intensely social-science-oriented administration? But it was public school teachers who made the most obvious target for professional reprimand by the administration. They are, after all, pointedly different from other highly educated professions: Teachers are represented by trade unions, not proper professional associations, and their values of seniority and solidarity conflict with the cult of merit embraced by other professions. For years, the school reform movement has worked to replace or weaken teachers’ unions with remedies like standardized testing, charter schools, and tactical deployment of the cadres of Teach for America, a corps of enthusiastic graduates from highly ranked colleges who take on teaching duties in classrooms across the country after only minimal training.

And, finally, it is seen in the great number of men and women who, without ambition, drift aimlessly through life. Well-chosen specific purposes will help materially to remedy these evils, for there is no dividing line between good study-purposes and good life-purposes. The first must continually merge into the second; and the interest aroused by the former, with its consequent energy, gives assurance of interested and energetic pursuance of the latter.

It is no secret that Christians lack scriptural discernment in most areas of their lives; yet, they continue to resist any doctrinal teaching that will help them remedy the situation. They refuse to hear "what the Spirit [is saying] to the churches" (Revelation 2:7).

Many school programs seem to offer either The Cultural Literacy Track or The Vocational Track. The Cultural Literacy programs are designed for the “smart kids” who are going to go on to ever-higher levels of both education and financial success. This track, with no pretense of being real world, includes classes on classics, foreign languages, and math theory (such as calculus). It is a curriculum based on “teach what has been taught.” The Vocational programs are for the “remedial kids” who are going to have only blue-collar futures if they are in high school (taking classes such as wood working) or inflexible paraprofessional paths if they are in college (such as degrees in physical therapy). This two-tier approach is an immoral sorting system with crippling consequences. Maybe worse, it also presents a false dichotomy. Instead, true wisdom comes from a synthesis of those two perspectives and more. The

A standstill (also called a forbearance) is a waiver of a party’s rights to take remedial action in respect of another party’s breach, instead of a waiver of the breach itself.

a party’s agreement not to exercise its remedies does not eliminate the fact that the breach has occurred and is continuing, and the continuing breach may have independent legal consequences.

When the dancing started he decided he must distance himself, and left the ballroom for the adjoining room. As he entered he noticed a young woman sitting by herself at the side of the room, clad in a pale gown. It made a striking contrast with the soft rosewood hue of her hair. A chit seated alone was in itself slightly remarkable, but all the more remarkable was his own reaction. In some momentary fit of insanity, Marcus found himself approaching her. "You do not dance, Madam?" Two silver-grey eyes met his, and Marcus felt an unexpected jolt. "As you can see, Sir, I do not." Her voice was low and clear. What madness had just overtaken him he could not say, but Marcus suddenly found himself asking her to dance. "Might I remedy that state of affairs?

neither operative provisions, representations, covenants, conditions, definitions nor remedial provisions.

It is a dangerous business to compare sufferings, and generally an unproductive enterprise. Yet compare we must, because most people assume that anymal suffering is somehow lesser—or of less importance—than the suffering of human beings . Why would human suffering be of greater moral or spiritual importance than anymal suffering? Not one of the world’s largest religious traditions teaches that anymals are of lesser importance, or that their suffering might be overlooked while we remedy problems that are more central to human needs and wants. On the contrary—religious traditions hold human beings accountable for their actions with regard to anymals. Nonetheless, the assumption that it is right for humanity to focus social justice energy first and foremost on human beings persists in at least some religious communities. As a result, people turn a blind eye to factory farming and other horrendously cruel, life-destroying industries, and even continue to support these industries with their consumer dollars.

Not one of the world’s largest religious traditions teaches that anymals are of lesser importance, or that their suffering might be overlooked while we remedy problems that are more central to human needs and wants. On the contrary—religious traditions hold human beings accountable for their actions with regard to anymals.

Like the teachings of Hippocrates, the Charaka Samhita describes the qualities needed by a physician, and instructs how he should go about examining a patient to find the root cause of a disease, and how to make a prognosis and prescribe treatments. These treatments are minimally invasive, and involve specific diets and exercises and more than 2,000 plant-based remedies. The emphasis throughout the Charaka Samhita is on preventing illness by maintaining good hygiene and a healthy diet.

The group clustered by Miss Fogerty consisted of those who found reading difficult. In her young days, they would have been known as ‘backward’. Halfway through her career, the term was changed to ‘less able’. Now that she was nearing retirement, she believed such a group was called ‘remedial’. The name might change, thought Miss Fogerty – the children did not. They provided her with the hardest session of her teaching day.

John D. Rockefeller—realizing he could use by-products from his oil production to create pharmaceuticals—heavily funded medical schools throughout the United States to teach a curriculum based on the intervention-first Halsted model. An employee of Rockefeller’s was tasked to create the Flexner Report, which outlined a vision for medical education that prioritized interventions and stigmatized nutritional, traditional, and holistic remedies.

Friends are the people who teach us that good relationships—and good jobs—aren’t just one mistake away from ending. Good friendships show us what good, chosen relationships are.

Guardians of the Vote: History, Heroes, and the Legacy of Voting Rights—1960s v. Today” by Jet Thomas, Ed.S., a retired educator, is an essential text covering all aspects of voting in the United States of America. It focuses on how Black Americans, along with other minority groups, have suffered from unequal and often biased circumstances that have suppressed their participation in this cornerstone of democracy. Thomas covers the history of voting with particular emphasis on the events that led to the Civil Rights movement of the 1960s; he features both well-known and more obscure figures who were leaders in creating change – whom he refers to as “Guardians of the Vote;” and the concerns we are facing today due to decisions by the Supreme Court that have weakened the Voting Rights Act. He exposes and explains the current tactics of political maneuvering to circumvent the rights of citizens who are exercising their right to cast votes. Journalist Tavis Smiley contributed the foreword, which describes how the individual reader can become a guardian of the vote by increasing their involvement in the process, with education and training from supportive organizations, making every effort to vote in every election, and then instructing children on the importance of voting and the history of civil rights empowerment. The foreword functions as an outline for what the reader will encounter in the body of the book, as discussed in its nine chapters. Many readers will realize that much of the material that Thomas presents was never covered in their own educational experience, at least not in-depth, and depending on the era of their school attendance, in discussions of current events – this reader/reviewer can attest to very little, even though the Voting Rights Act of 1965 was passed less than a decade before my own high school graduation. In retrospect, and with consideration of my memories of the coverage presented on the major network news broadcasts of the time, that seems quite shocking. The Introduction offers an excellent overview of the history of key events related to voting in the United States. Thomas then offers nine highly detailed yet very readable chapters covering topics that include discrimination methods found in communication, voter intimidation and restrictions, political manipulation, a study of pertinent legislation, a survey of key voter advocacy groups, and profiles of leading figures in the Civil Rights Movement. The text is amplified with graphic introductions to each chapter that provide a timeline of historical events. There are also numerous photos of pertinent materials, important historic and well-recognized figures such as Dr. Martin Luther King, Jr., Supreme Court Justice Thurgood Marshall, and Congressman John Lewis, along with the individuals he profiles as “Guardians of the Vote.” These visuals provide additional interest and context to the narrative. The author has compiled and organized a vast trove of information to educate and inform readers on the importance of making their voices heard through voting. He also strives to acquaint them with the obstacles Black Americans and other minorities face when attempting to vote, and solutions for remedying this very large problem facing our democracy. His in-depth research and careful documentation are highly evident. In addition, he provides a helpful glossary and references to assist his audience. Readers from high school age onward will come away with new information that will aid them in becoming “Guardians of the Vote” in their own right. Knowledge truly is power when the goal is positive change. “Guardians of the Vote” by Jet Thomas, Ed.S. is a book that should be used to teach history and current events in every high school classroom, in college courses, in community study groups, and in political organizations. It is an important book, and I recommend it to every current and prospective citizen of this country.

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