Scholarship Achievement Quotes

My goal, once upon a time, was to succeed. I didn’t realize that success wasn’t grades or scholarships or achievements, but the people I was lucky enough to have in my life.

The sages advise us to study Torah lishma-"for its own sake" rather than to impress others with our scholarship. A paradox of parenting is that if we love our children for their own sake rather than for their achievements, it's more likely that they will reach their true potential.

Empathy sometimes achieves what scholarship cannot

The connection between racism and casteism was made more than a century before the 2001 Durban conference. Empathy sometimes achieves what scholarship cannot.

Unfortunately many serious thinkers devote all their mental effort to becoming well-known scholars, but in the meantime they forget their initial purpose in scholarship. In

Hi there, cutie." Ash turned his head to find an extremely attractive college student by his side. With black curly hair, she was dressed in jeans and a tight green top that displayed her curves to perfection. "Hi." "You want to go inside for a drink? It's on me." Ash paused as he saw her past, present, and future simultaneously in his mind. Her name was Tracy Phillips. A political science major, she was going to end up at Harvard Med School and then be one of the leading researchers to help isolate a mutated genome that the human race didn't even know existed yet. The discovery of that genome would save the life of her youngest daughter and cause her daughter to go on to medical school herself. That daughter, with the help and guidance of her mother, would one day lobby for medical reforms that would change the way the medical world and governments treated health care. The two of them would shape generations of doctors and save thousands of lives by allowing people to have groundbreaking medical treatments that they wouldn't have otherwise been able to afford. And right now, all Tracy could think about was how cute his ass was in leather pants, and how much she'd like to peel them off him. In a few seconds, she'd head into the coffee shop and meet a waitress named Gina Torres. Gina's dream was to go to college herself to be a doctor and save the lives of the working poor who couldn't afford health care, but because of family problems she wasn't able to take classes this year. Still Gina would tell Tracy how she planned to go next year on a scholarship. Late tonight, after most of the college students were headed off, the two of them would be chatting about Gina's plans and dreams. And a month from now, Gina would be dead from a freak car accident that Tracy would see on the news. That one tragic event combined with the happenstance meeting tonight would lead Tracy to her destiny. In one instant, she'd realize how shallow her life had been, and she'd seek to change that and be more aware of the people around her and of their needs. Her youngest daughter would be named Gina Tory in honor of the Gina who was currently busy wiping down tables while she imagined a better life for everyone. So in effect, Gina would achieve her dream. By dying she'd save thousands of lives and she'd bring health care to those who couldn't afford it... The human race was an amazing thing. So few people ever realized just how many lives they inadvertently touched. How the right or wrong word spoken casually could empower or destroy another's life. If Ash were to accept Tracy's invitation for coffee, her destiny would be changed and she would end up working as a well-paid bank officer. She'd decide that marriage wasn't for her and go on to live her life with a partner and never have children. Everything would change. All the lives that would have been saved would be lost. And knowing the nuance of every word spoken and every gesture made was the heaviest of all the burdens Ash carried. Smiling gently, he shook his head. "Thanks for asking, but I have to head off. You have a good night." She gave him a hot once-over. "Okay, but if you change your mind, I'll be in here studying for the next few hours." Ash watched as she left him and entered the shop. She set her backpack down at a table and started unpacking her books. Sighing from exhaustion, Gina grabbed a glass of water and made her way over to her... And as he observed them through the painted glass, the two women struck up a conversation and set their destined futures into motion. His heart heavy, he glanced in the direction Cael had vanished and hated the future that awaited his friend. But it was Cael's destiny. His fate... "Imora thea mi savur," Ash whispered under his breath in Atlantean. God save me from love.

You can tell thru-hikers when you see them on the trail. Though they come in many flavors, they all have a knowledge that cannot be achieved through scholarship but shows in their eyes and their stance and their weary smile. It is a knowledge that cannot find a person through windshields or sunglasses, or the barriers of fresh clothing and fragrance that surround us everyday.

The temporary alliance between the elite and the mob rested largely on this genuine delight with which the former watched the latter destroy respectability. This could be achieved when the German steel barons were forced to deal with and to receive socially Hitler's the housepainter and self-admitted former derelict, as it could be with the crude and vulgar forgeries perpetrated by the totalitarian movements in all fields of intellectual life, insofar as they gathered all the subterranean, nonrespectable elements of European history into one consistent picture. From this viewpoint it was rather gratifying to see that Bolshevism and Nazism began even to eliminate those sources of their own ideologies which had already won some recognition in academic or other official quarters. Not Marx's dialectical materialism, but the conspiracy of 300 families; not the pompous scientificality of Gobineau and Chamberlain, but the "Protocols of the Elders of Zion"; not the traceable influence of the Catholic Church and the role played by anti-clericalism in Latin countries, but the backstairs literature about the Jesuits and the Freemasons became the inspiration for the rewriters of history. The object of the most varied and variable constructions was always to reveal history as a joke, to demonstrate a sphere of secret influences of which the visible, traceable, and known historical reality was only the outward façade erected explicitly to fool the people. To this aversion of the intellectual elite for official historiography, to its conviction that history, which was a forgery anyway, might as well be the playground of crackpots, must be added the terrible, demoralizing fascination in the possibility that gigantic lies and monstrous falsehoods can eventually be established as unquestioned facts, that man may be free to change his own past at will, and that the difference between truth and falsehood may cease to be objective and become a mere matter of power and cleverness, of pressure and infinite repetition. Not Stalin’s and Hitler's skill in the art of lying but the fact that they were able to organize the masses into a collective unit to back up their lies with impressive magnificence, exerted the fascination. Simple forgeries from the viewpoint of scholarship appeared to receive the sanction of history itself when the whole marching reality of the movements stood behind them and pretended to draw from them the necessary inspiration for action.

Judah and Jacob-Israel are not simple eponymous counters in an etiological tale (this is the flattening effect of some historical scholarship) but are individual characters surrounded by multiple ironies, artfully etched in their imperfections as well as in their strengths. A histrionic Jacob blinded by excessive love and perhaps loving the excess; an impetuous, sometimes callous Judah, who is yet capable of candor when confronted with hard facts; a fiercely resolved, steel-nerved Tamar—all such subtly indicated achievements of fictional characterization suggest the endlessly complicated ramifications and contradictions of a principle of divine election intervening in the accepted orders of society and nature.

Aquinas was not alone in admiring the achievements of their scholarship. Even the pope’s own household had long been managed by Jewish administrators. As a pupil of Abelard had freely acknowledged, ‘A Jew, however poor, if he had ten sons would put them all to letters, not for gain, as the Christians do, but for the understanding of God’s law – and not only his sons, but his daughters.

My goal, once upon a time, was to succeed. I didn’t realize that success wasn’t grades or scholarships or achievements, but the people I was lucky enough to have in my life. As I look around the room, I want to give everyone a hug and a thank-you. A hug to express how much I love them and a thank-you for loving me back. Because love is the ultimate goal. It’s not the one I had strived for, but I was lucky enough, so damn lucky, to achieve it.

I just feel weird about all this, he said. I feel weird wearing black tie and saying things in Latin. You know at the dinner last night, those people serving us, they were students. They’re working to put themselves through college while we sit there eating the free food they put in front of us. Is that not horrible? Of course it is. The whole idea of “meritocracy” or whatever, it’s evil, you know I think that. But what are we supposed to do, give back the scholarship money? I don’t see what that achieves. Well, it’s always easy to think of reasons not to do something. You know you’re not going to do it either, so don’t guilt-trip me, she said.

Rabi-’ah’s achievement built on a tradition of female literacy, scholarship and intellectual creativity reaching back to the dawn of thought. Countless ancient myths ascribe the birth of language to women or goddesses, in a ritual formulation of the primeval truth that the first words any human being hears are the mother’s. In Indian mythology the Vedic goddess Vac means “language”; she personifies the birth of speech, and is represented as a maternal mouth-cavity open to give birth to the living word. The Hindu prayer to Devaki, mother of Krishna, begins, “Goddess of the Logos, Mother of the Gods, One with Creation, thou art Intelligence, the Mother of Science, the Mother of Courage . . .

The point of becoming an amateur scientist is not to compete with professionals on their own turf, but to use a symbolic discipline to extend mental skills, and to create order in consciousness. On that level, amateur scholarship can hold its own, and can be even more effective than its professional counterpart. But the moment that amateurs lose sight of this goal, and use knowledge mainly to bolster their egos or to achieve a material advantage, then they become caricatures of the scholar. Without training in the discipline of skepticism and reciprocal criticism that underlies the scientific method, laypersons who venture into the fields of knowledge with prejudiced goals can become more ruthless, more egregiously unconcerned with truth, than even the most corrupt scholar.

Cryptanalysis could not be invented until a civilization had reached a sufficiently sophisticated level of scholarship in several disciplines, including mathematics, statistics, and linguistics. The Muslim civilization provided an ideal cradle for cryptanalysis, because Islam demands justice in all spheres of human activity, and achieving this requires knowledge, or ilm. Every Muslim is obliged to pursue knowledge in all its forms, and the economic success of the Abbasid caliphate meant that scholars had the time, money, and materials required to fulfil their duty. They endeavoured to acquire knowledge of previous civilizations by obtaining Egyptian, Babylonian, Indian, Chinese, Farsi, Syriac, Armenian, Hebrew and Roman texts and translating them into Arabic. In 815, the Caliph of Ma'mun established in Baghdad the Bait al-Hikmah ('House of Wisdom'), a library and centre for translation.

America is a violence-loving country where people like John Wayne and even criminals like Butch Cassidy and the Sundance Kid and Bonnie and Clyde are considered heroes and heroines. America is a country where the successful man is thought to be the rich man, where honesty, diligence, outstanding scholarship and artistic achievements that bring no financial reward are looked upon with indifference. America is a country where t's considered O.K. and even clever to break the law as long as you can get away with it. Richard Nixon wasn't disgraced here because he was dishonest. People had known he was crooked for a long time; he was disgraced because he got caught. Add those factors up and it's no wonder you got a lot of people who want money and material luxuries and are willing to use illegal means, including violence, t' get them. If they're caught, they're considered losers, but if they get away with it there'll be plenty of people in this country that'll praise 'em.

...it is essential that we make an important distinction between issues of politics and problems in psychology. We should see this as a distinction between what we do in order to influence the political and economic relations in the society and what, in a more personal way, we do to achieve self-knowledge and identity. Now I do not think that these are hard and fast categories that totally exclude one another. A just society certainly encourages a healthy psychology, and individuals can find personal fulfillment through political involvement. But I think we must make this distinction, because in periods of great social upheaval--and we are living through such a period--there is a tendency to politicize all things, including scholarship, art, friendship, and love. The most extreme form of this total politicization is totalitarianism, a stage we have not yet reached. But even a moderate form of it can be dangerous since it can lead to a politics so preoccupied with psychological issues that the goals of political action are obscured and even rendered unobtainable.

And yet curiously enough I was also tormented by an almost irresistible impulse not to work. There were days when my heart sickened at the labours ahead of me, and I stood stupid as an animal before the most elementary difficulties. In the holidays, also, I could not work. Some of the scholarship boys received extra tuition from a certain Mr. Batchelor, a likeable, very hairy man who wore shaggy suits and lived in a typical bachelor’s “den”—booklined walls, overwhelming stench of tobacco—somewhere in the town. During the holidays Mr. Batchelor used to send us extracts from Latin authors to translate, and we were supposed to send back a wad of work once a week. Somehow I could not do it. The empty paper and the black Latin dictionary lying on the table, the consciousness of a plain duty shirked, poisoned my leisure, but somehow I could not start, and by the end of the holidays I would only have sent Mr. Batchelor fifty or a hundred lines. Undoubtedly part of the reason was that Sim and his cane were far away. But in term time, also, I would go through periods of idleness and stupidity when I would sink deeper and deeper into disgrace and even achieve a sort of feeble defiance, fully conscious of my guilt and yet unable or unwilling—I could not be sure which—to do any better.

People have traditionally talked about civilization “spreading” from place to place and not happening by other means. This is the result, I think, of two forms of self-deception. First of these is self-congratulation. If we suppose—as people throughout history have regularly supposed—that the way we live represents the climax of human achievement, we need to represent it as unique or, at least, rare: when you find a lot of examples of something that you expect to be unique, you have to explain the effect as the result of diffusion. Yet, in reality, civilization is an ordinary thing, an impulse so widespread that it has again transformed almost every habitable environment. Peoples modest enough in the faceof nature to forgo or severely limit their interventions are much rarer than those, like us, who crush nature into an image of our approving. The attitude of these reticent cultures should therefore be considered much harder to explain than that of the civilized. The second self-deception is belief in what might be called the migrationist fallacy, which powerfully warped previous generations’ picture of the remote past. Our received wisdom about prehistoric times was formulated in the late nineteenth and early twentieth centuries, when Europe was enjoying her own great imperial age. The experience of those times convinced self-appointed imperial master-races that civilization was something which descended from superior to inferior peoples. Its vectors were conquerors, colonists, and missionaries. Left to themselves, the barbarians would be mired in cultural immobility. The self-perception of the times was projected, almost without utterance, onto the depiction of the past. Stonehenge was regarded as a marvel beyond the capabilities of the people who really built it—just as to white beholders the ruins of Great Zimbabwe (see page p. 252 ) seemed to have been left by intruders, or the cities of the Maya (see page 158 ) to have been erected under guidance from afar. Early Bronze Age Wessex, with its chieftainly treasures of gold, was putatively assigned to a Mycenean king. The sophistication of Aegean palace life (see page 292 ) was said to have been copied from the Near East. Almost every development, every major change in the prehistoric world was turned by migrationist scholarship into a kind of pre-enactment of later European colonialism and attributed to the influence of migrants or scholars or the irradiation of cultural superiority, warming barbaric darkness into civilized enlightenment. Scholars who had before their eyes the sacred history of the Jews or the migration stories of Herodotus had every reason to trust their own instincts and experience and to chart the progress of civilization on the map. The result was to justify the project of the times: a world of peoples ranked in hierarchical order, sliced and stacked according to abilities supposed to be innate.

Motherhood. Yes, Scotty understood more than anyone what it meant to me. When I think of Sam now, what she is about to face. How will she manage? I remember how I felt when my mother died. Scholarship and achievement had been my way of healing from what the Andersons had done. But once I conceived Sam, nothing else mattered in the same way. I wanted Kate to have this too—the eternal connection to a child, the transformation from a victim who had suffered at the hands of others to a powerful woman able to give life. Lulu too—our dear and not-so-dear secretive mystery girl Lulu. It sometimes felt so unfair to me that only Scotty and I had experienced motherhood. But frankly, not everyone deserves it—not just the childless, but not even every woman who’s become a mother.

Islam provides the method by which our hearts can become sound and safe again. This method has been the subject of brilliant and insightful scholarship for centuries in the Islamic tradition. One can say that Islam in essence is a program to restore purity and calm to the heart through the remembrance of God. This present text is based on the poem known as Maṭharat al-Qulūb (literally, Purification of the Hearts), which offers the means by which purification can be achieved. It is a treatise on the “alchemy of the hearts,” namely, a manual on how to transform the heart. It was written by a great scholar and saint, Shaykh Muhammad Mawlud al Ya’qubi al-Musawi al-Muratani, As his name indicates, he was from Mauritania in West Africa. He was a master of all the Islamic sciences, including the inward sciences of the heart. He stated that he wrote this poem because he observed the prevalence of diseased hearts. He saw students of religion spending their time learning abstract sciences that people were not really in need of, to the neglect of those sciences that pertain to what people are accountable for in the next life, namely, the spiritual condition of the heart, In one of his most cited statements, the Prophet said, “Actions are based upon intentions.” All deeds are thus valued according to the intentions behind them, and intentions emanate from the heart. So every action a person intends or performs is rooted in the heart. Imam Mawlud realized that the weakness of society was a matter of weakness of character in the heart, Imam Mawlud based his text on many previous illustrious works, especially Imam al-Ghazali’s great Ihya’ Ulum alDin (The Revivification of the Sciences of the Religion). Each of the 40 books of Ihya‘ Ulum al-Din is basically about rectifying the human heart. If we examine the trials and tribulations, wars and other conflicts, every act of injustice all over earth, we’ll find they are rooted in human hearts.

Influential educational school in Abu Dhabi: Reach British School Selecting schools that speak about the type of education you want to impart to your kid is an important decision. Like all other difficult decisions that parenthood brings with it, this one too cannot be decided based on one impulsive thought. School is an important part of any child's growth. They learn, they giggle, and grow into beautiful individuals. Thus, schools build them into responsible beings. However, finding the right school can be research-heavy and hectic. International education in the United Arab Emirates is not cheap, and this adds to an extra load of pressure on deciding parents. Yet, Abu Dhabi is known to host an excellent range of international schools that are somewhat budget-friendly. The British International School is one such example, they surely secure a place in the list of best schools in Abu Dhabi. Why choose Reach British School? Reading through different curriculums, and googling into millions of school websites is a part of this decision-making. You look for that spark, one that you look for in any relationship. Yes, choosing a school is the beginning of a life-long relationship, an important part of your child’s life. This article will push you towards decision making, as it lists the points on why you should choose Reach British School. The following reasons will convince you that it fits into the best schools in Abu Dhabi. English proficiency The staff is filled with native English-speaking teachers. Thus, they bring with them, years of experience in the language field and absolute English proficiency. Being native English speakers, they can showcase experience in the UK or other international schools. Excellent facilities Schooling is a part of a child's overall growth, and there is more to it than just academics. Being one of the best schools in Abu Dhabi, they support an exciting curriculum. It includes sports, arts, academic subjects, and a bunch of other extra-curricular activities. High Academic standards and behavioral expectations A child grows into a successful human being, who is also a responsible citizen. Thus, the school sets a strong focus on the academic depth and the behavioral patterns of the child. They ensure that your child reaches their fullest potential in a safe and secure environment. Student progress tracking You will get a chance to be deeply involved in your child's progress. The school will provide regular reports on your child's growth that will give you a fair idea about their needs, likes, and dislikes. Thus, you can take an active part in their academic progress, social and emotional well-being. Secondary scholarships The school funds a scholarship program to motivate students to achieve their dreams. The program attracts bright minds and pushes them to reach their potential in the fields they are passionate about. Amazing learning Not just the staff, but also the environment of the school will enable your child to go through an amazing learning experience. Your child will be motivated and encouraged to perform better as that is the base for amazing learning. Endnotes Reach British School wants to let your child shine, in the truest sense possible. Keeping the tag of being one of the best schools in Abu Dhabi, is difficult. Thus, they aspire to be better every day and sculpt new souls into responsible adults, while protecting their innocence and childhood.

I had several sketches drafted for my mapbook--- my intention for the first edition was to focus on the best known faerie kingdoms of Western Europe, scouring the literature for references to their doors. Some doors have been documented; more have not, or exist as rumors. While it's true that many faerie kingdoms are tied to specific mortal regions, others are more nebulous, and a tale may place one at the edge of a village a hundred miles from the setting of a later iteration of the same story. I am aware that mine is no easy task, given that faerie doors can and do move, and what I will accomplish is likely to be a mere snapshot of Faerie during this particular era. Even so, it will be a monumental achievement for scholarship, something for others to build upon--- particularly if I can produce evidence of such disputed doors as the nexus.

Even Jesus himself, observes Celsus, admits the presence of such people when he talks about men who can perform similar wonders to his own. Modern scholarship supports Celsus’s accusations: ancient papyri tell of sorcerers who had the power to achieve such biblical-sounding feats as stilling storms and miraculously providing food.

The idea that homosexuality is a social construct neglects the plentiful evidence that it is also a biological reality. Despite any liberation this may achieve, it threatens to undo the considerable progress made by lesbian and gay activists encountering the belief that their romantic and sexual attractions are a mere lifestyle choice that could, in two manifestations of the same principle, be theorized into existence or prayed away.

Thomas Sowell was born in North Carolina and grew up in Harlem. He moved out from home at an early age and did not finish high school. After a few tough years … read morehe joined the Marine Corps and became a photographer in the Korean War. After leaving the service, Sowell entered Harvard University, worked a part-time job as a photographer and studied the science that would become his passion and profession: economics. Sowell received his bachelor’s degree in economics (magna cum laude) from Harvard in 1958. He went on to receive his master’s in economics from Columbia University in 1959, and a Ph.D. in economics from the University of Chicago in 1968. In the early ’60s, Sowell held jobs as an economist with the Department of Labor and AT&T. But his real interest was in teaching and scholarship. In 1965, at Cornell University, Sowell began the first of many professorships. His other teaching assignments have included Rutgers, Amherst, Brandeis and the UCLA. In addition, Sowell was project director at the Urban Institute, 1972-1974; a fellow at the Center for Advanced Study in the Behavioral Sciences at Stanford University, 1976–77; and was an adjunct scholar of the American Enterprise Institute, 1975-76. Dr. Sowell has published a large volume of writing, much of which is considered ground-breaking. His has written over 30 books and hundreds of articles and essays. His work covers a wide range of topics, Including: classic economic theory, judicial activism, social policy, ethnicity, civil rights, education, and the history of ideas to name only a few. Sowell has earned international acclaim for his unmatched reputation for academic integrity. His scholarship places him as one of the greatest thinkers of the second half of the twenty century. Thomas Sowell began contributing to newspapers in the late ’70s, and he became a nationally syndicated newspaper columnist 1984. Sowell has brought common sense economic thinking to the masses by his ability to write for the general public with a voice that get to the heart of issues in plain English. Today his columns appear in more than 150 newspapers. In 2003, Thomas Sowell received the Bradley Prize for intellectual achievement. Sowell was awarded the National Humanities Medal in 2002. In 1990, he won the prestigious Francis Boyer Award, presented by The American Enterprise Institute. Currently, Thomas Sowell is the Rose and Milton Friedman Senior Fellow on Public Policy at the Hoover Institution at Stanford University in Palo Alto, California. —Dean Kalahar

The bottom line is that perfectionism drives people toward exhaustion for fear that anything less than the best makes them unacceptable. We must look at our children and notice how they are experiencing the process rather than push for a result. If they are driven to achieve to please others, we need to consistently reinforce that they are acceptable to us just because they are ours.... If you directly criticize perfectionists for being hard on themselves rather than absorbing the lesson you hope to convey, they may just use this as more fuel to reinforce their sense of inadequacy. It is better to notice that they seem uncomfortable or are struggling more than they should.... Parents nees to accept children for themselves, not compare them to siblings, neighbors, or other students who win full scholarships. Such comparisons are damaging to children feeling comfortable about themselves. ... When you think you should comment about how your children could do better, base your statement on that fact that they already have done better.

goal, once upon a time, was to succeed. I didn’t realize that success wasn’t grades or scholarships or achievements, but the people I was lucky enough to have in my life. As I look around the room, I want to give everyone a hug and a thank-you. A hug to express how much I love them and a thank-you for loving me back.

On another front, the ACA allocated $1.5 billion to the National Health Service Corps, a training program, which for decades has offered scholarships and loan forgiveness to young primary care clinicians who volunteer to practice in underserved areas. As of September 30, 2015, there were 9,600 Corps clinicians providing primary care services, more than twice the number of these clinicians in 2008 (White House, 2016). Under the Trump administration, however, these achievements were significantly scaled back.

The Renaissance After the fall of the Roman Empire, Europe began a period that is called the Middle Ages, or the medieval period. The Middle Ages were dominated by war, illness, and concerns about mortality. During this time, Rome lost much of its former grandeur and vitality. It had perhaps no more than thirteen thousand residents in the 1300s. Around this time, attitudes began to change. The wealthy began thinking more about human achievement and the world around them. Explorers such as Columbus wanted to find new routes to Asia. Italian churchmen and scholars saw ancient buildings all around them and took an interest in the classical world of Rome and Greece. They began to spend money on beautiful buildings, art, and scholarship. This period came to be called the Renaissance, which means “the Rebirth.” It was the rebirth of classical learning after more than a thousand years.

Self-doubt is common when our efforts fail to bring results. Failure is a rock in our shoe that nags us until we find relief. At first, failure to achieve our desired end will elicit careful scrutiny (What can I do better?) and resumed commitment (How can I try harder?). Success may be achieved—straight As, an athletic scholarship, perfect Sunday school attendance—but the real goal—a happy family, an end to the abuse, or relief from the pain—is always out of reach.

The fourteenth-century court artists of Ife made bronze sculptures using a complicated casting process lost to Europe since antiquity, and which was not rediscovered there until the Renaissance. Ife sculptures are equal to the works of Ghiberti or Donatello. From their precision and formal sumptuousness we can extrapolate the contours of a great monarchy, a network of sophisticated ateliers, and a cosmopolitan world of trade and knowledge. And it was not only Ife. All of West Africa was a cultural ferment. From the egalitarian government of the Igbo to the goldwork of the Ashanti courts, the brass sculpture of Benin, the military achievement of the Mandinka Empire and the musical virtuosi who praised those war heroes, this was a region of the world too deeply invested in art and life to simply be reduced to a caricature of “watching the conquerors arrive.” We know better now. We know it with a stack of corroborating scholarship and we know it implicitly, so that even making a list of the accomplishments feels faintly tedious, and is helpful mainly as a counter to Eurocentrism. There

For example, in many developing countries, children, and in particular girls, do not spend enough time at school, even when school is free, to learn as they should. To change this, the following strategies have been suggested: •Unconditional cash transfers for girls; •Cash transfers for girls, conditional on attendance; •Merit scholarships for girls; •Free primary school uniforms; •Deworming through primary schools; •Providing information to parents about the increased wages of those who stay at school. All of these strategies look plausible. When resources for education are scarce, as they always are, especially in developing countries, which one should be tried? In the absence of randomized testing, it would be impossible to know. But the Jameel Poverty Action Lab has tested them and found that the last one on the list is by far the most cost-effective. Every $100 spent on providing information to parents about the increased wages of those who stay at school results in an amazing 20.7 additional years spent at school! Deworming through primary schools is also highly cost-effective, leading to 13.9 additional years spent at school per $100 spent. Of the remaining interventions, the first two are relatively ineffective, both gaining less than 1 additional year per $100, and the cash transfers, whether conditional or unconditional, gain less than one-tenth of an additional year per $100.8 The most effective method thus results in more than two hundred times the benefits of the two least effective methods, which means that for every $100 spent on one of the least effective methods, $99.50 is wasted. When resources are limited and education is so important to the future of children, that waste means that many human beings do not achieve their full potential.

Standpoint theory often finds itself criticized for essentialism—for thinking something like “all black people feel like this.”27 This isn’t quite wrong because it rests, in a way, on a concept we’ve encountered before: strategic essentialism, wherein members of an oppressed group can essentialize themselves (or, here, the authenticity of their lived experience in relationship to power) as a means of achieving group political action. Its advocates don’t defend it that way, however. They generally get around this accusation by arguing that the theory does not assume all members of the same group have the same nature but that they experience the same problems in an unjust society, although they can choose which discourses they wish to contribute to. Members of these groups who disagree with standpoint theory—or even deny that they are oppressed—are explained away as having internalized their oppression (false consciousness) or as pandering in order to gain favor or reward from the dominant system (“Uncle Toms” and “native informants”) by amplifying Theoretically dominant discourses.

For Sedgwick, productive political work can be achieved by forcing the maintenance of a clear contradiction because doing so undermines a stable sense of meaning for the relevant concepts. The incoherence of endorsing two contradictory models of sexuality at once can help us accept the complexity and mutability of sexuality. Thus, we see here, yet again, the commitment to rejecting objective truth and concrete categories and the idea that incoherence and fluidity are liberating and politically necessary. Queer Theorists can expand this thinking to encompass almost anything and they think of this as “queering” the topic. Theorists have, for instance, queered categories of time and history42 and life and death.

Let’s take a broader view for a moment. Visualize a power grid. This is the conception of human society that constitutes the postmodernist worldview. It posits that we are born and positioned by elements of our identity, such that we have different levels of access to power—privilege is like being plugged in to the network—and we learn to perform our position and thus “conduct” the power through ourselves as part of the system, often without ever knowing that the grid is there. This learning is achieved mostly by socialization into “hegemonic” identity roles constructed and accepted by society and is rarely intentional. By performing our roles, we uphold the social and cultural assumptions that grant and deny access to power. Furthermore, access to power has an automatically corrupting influence, which leads us to perform our roles, thus socializing ourselves and others into accepting the inequities of the system, justifying our own access, and rationalizing the exclusion of others. This is all done through discourses—ways we speak about things, including how we represent them in nonverbal media. As this conception of society, which originated in the obscure and complex language of the original postmodernists, has evolved, it has consolidated into a belief system. Thus, we frequently see Theorists state this explanation with the confidence of an objective belief—something that would not have been possible for the first postmodernists.

The nameable goals of the socialist and even Marxist manifestos of the nineteenth century—public education, free health care, a government role in the economy, votes for women—have all been achieved, mostly peacefully and mostly successfully, by acts of reform in liberal countries. The attempt to achieve them by fiat and command, in the Soviet Union and China and elsewhere, created catastrophes, moral and practical, on a scale still almost impossible to grasp.

It is not only the highly creative who would not whole-heartedly agree with Bowlby’s contention that intimate attachments to other human beings are the hub around which a person’s life revolves. For the deeply religious, and especially for those whose vocation demands celibacy, attachment to God takes precedence over attachment to persons. Although such people may succeed in loving their neighbours as themselves, the injunction ‘Thou shalt love the Lord thy God with all thy heart and with all thy soul, and with all thy mind’ is truly ‘the first and great commandment’.15 Throughout most of Europe’s recorded history, it was assumed that ultimate happiness was not to be expected from human relationships and institutions, but could only be found in man’s relation with the divine. Indeed, many of the devout believed that human relationships were an obstacle to communion with God. The founders of the monastic movement were the hermits of the Egyptian desert, whose ideal of perfection was only to be achieved through renunciation of the world, mortification of the flesh, and a solitary life of contemplation and rigorous discipline. It was recognized very early that the life of the anchorite was not possible for everyone, and so the ‘coenobitic’ tradition arose in which monks no longer lived alone but shared the life of dedication to God in communities. Intimate attachments, or desires for such attachments, are not unknown within the walls of monasteries, but they are regarded as intrusive distractions and firmly discouraged. Although learning was not a necessary feature of monastic life, the libraries of the monasteries preserved the learning of the past, and attracted those monks who had scholarly interests. In the twelfth and thirteenth centuries, the monasteries led an intellectual revival, and were pre-eminent in history and biography.16 Perhaps monastic discipline and the absence of close personal ties not only facilitated the individual’s relation with God, but also fostered scholarship. It would, I think, be quite wrong to assume that all those who have put their relation with God before their relations with their fellows are abnormal or neurotic. Some of those who choose the monastic or celibate life certainly do so for the ‘wrong’ reasons: because their human relationships have failed, or because they dislike taking responsibility, or because they want a secure haven from the world. But this is not true of all; and even if it were so, would not imply that a life in which intimate attachments to other human beings played little part was necessarily incomplete or inferior. The religious person might argue that modern psycho-analysts have idealized intimate attachments; that human relationships are, because of the nature of man, necessarily imperfect; and that encouraging people to look for complete fulfilment in this way has done more harm than good.

Francis of Assisi was crucial to achieving balance in my own life. Francis sensed that I struggled with the balance between learning and loving, between scholarship and spiritual expression.

Humans are capable of great empathy and of horrifying callousness and violence. We have evolved this way because it has been in our interest to both cooperate within our own groups and compete with others. Our empathy is therefore largely limited to those whom we see as members of our own tribe and our callous disregard and violence is reserved for those seen as competitors or traitors. By seeking to expand our circle of empathy ever wider, liberal humanism has achieved unprecedented human equality. It did so by exploiting the better part of our nature—our empathy and sense of fairness.35 By seeking to divide humans into marginalized identity groups and their oppressors, Social Justice risks fuelling our worst tendencies—our tribalism and vengefulness. This cannot work out well for women, or for minority groups, or for society as a whole.

Postmodern thinkers reacted to modernism by denying the foundations of some aspects of Modern thought, while claiming that other aspects of Modern thinking didn't go far enough. In particular, they rejected the underlying modernist desire for authenticity, unifying narratives, universalism, and progress, achieved primarily through scientific knowledge and technology. At the same time, they took the modernists' relatively measured, if pessimistic, skepticism of tradition, religion, and Enlightenment-era certainty - along with their reliance on self-consciousness, nihilism, and ironic forms of critique - to extremes. Postmodernism raised such radical doubts about the structure of thought and society that it is ultimately a form of cynicism.

During its applied turn, Theory underwent a moral mutation: it adopted a number of beliefs about the rights and wrongs of power and privilege. The original Theorists were content to observe, bemoan, and play with such phenomena; the new ones wanted to reorder society. If social injustice can be achieved by delegitimising them and replacing them with better ones. Those social sciences and humanities scholars who took Theoretical approaches began to form a left-wing moral community, rather than a purely academic one: an intellectual organ more interested in advocating a particular ought than attempting a detached assessment of is - an attitude we usually associate with churches, rather than universities.

Since they look at oppression only in terms of colonialism, colonialism is all these scholars and activists are equipped to find. As a result, not only do they hamstring their ability to understand - and therefore ameliorate - the problems they are seeking to solve, but they also tend to make them worse. This commonly results in a marked tendency to neglect the rights of women and of sexual and religious minorities, unless they are threatened by white Westerners. This goes against achieving social justice - bit it's integral to the ideology called Social Justice.

I quickly realized that many people did not care at all about what I went through or about suffering that did not directly affect their lives. I was told that I only received scholarships, awards, and grants because I was an immigrant. The bullies wanted to undermine my achievements by stating that they had nothing to do with my hard work, intelligence, drive, resourcefulness, and talent. Bosniaks like me were forced to contain their suffering and strong emotions in response to such vicious bullying.

The upshot was that by the end of the 1970s conservative nonprofits had achieved power that was almost unthinkable when the League to Save Carthage first formed. Enormously wealthy right-wing donors had transformed themselves from the ridiculed, self-serving “economic royalists” of FDR’s day into the respected “other side” of a two-sided debate. The new, hyper-partisan think tanks had impact far beyond Washington. They introduced doubt into areas of settled academic and scientific scholarship, undermined genuinely unbiased experts, and gave politicians a menu of conflicting statistics and arguments from which to choose. The benefit was a far more pluralistic intellectual climate, beyond liberal orthodoxy. The hazard, however, was that partisan shills would create “balance” based on fraudulent research and deceive the public about pressing issues in which their sponsors had financial interests.

So what was going on in Malta that led to all this? Why did the first megalithic temple-builders in the world choose to make things so difficult for themselves? Why didn't they start with small megaliths (if that is not too serious a contradiction in terms)? Why didn't they start simple? Why did they plunge straight into the very complicated stuff, like Gigantija and the Hypogeum? And, having plunged, how did they manage to produce such magnificent results? Was it beginner's luck? Or were their achievements as humanity's pioneering architects the product of some sort of heritage? Beginner's luck is possible, but having studied the earliest temples, and their level of perfection, archaeologists agree that heritage is the right answer. The only problem is what heritage? And where is it to be looked for? Since it is the received wisdom that no human beings lived on Malta before 5200 BC, and since this is a 'fact' that is at present unquestioned anywhere within conventional scholarship, archaeologists from roughly the mid-twentieth century onwards have simply seen no reason to explore the possibility that the heritage of the Maltese temples might be older than 5200 BC. To do so would be the research equivalent of an oxymoron -- like breeding dodos, trying to conduct an interview with William Shakespeare or seeking evidence that the earth is flat -- and would invite the ridicule of one's peers.

31. Humility Is Everything This chapter is about remembering your manners when things start rolling your way - as they surely will now that you are learning so many of these life secrets! It’s very tempting, when we experience a little bit of success, to think that our good fortune is down to our skill, our brilliance or our good nature. That might be a part of it, of course, but the truth is that every successful person has had great help and support from others. And the really successful person also has the humility to acknowledge that. When you clam too much credit for yourself, or you shout too loudly of your success, you give people a really good reason to talk against you. No one likes a boaster. And real success has humility at its core. I’ve been super lucky to have met some of the most successful sports stars on the planet. And you know what’s interesting about the most successful sportsmen and women? The more successful they are, so often the more humble they are. Listen to how Roger Federer or Rafael Nadal talk about their success. Even as the number-one tennis players in the world, they continually acknowledge their family, their coach, their team, even their opponents, as incredible people. And it makes us like them even more! I guess it’s because big-heads don’t get our admiration, even if they are incredibly successful. Why is that? Maybe it is because we know, deep down, that none of us gets very far on our own, and if someone says they have done it all alone, we don’t really believe them. Take a look at one of the greatest inventors to have ever lived, Sir Isaac Newton. In a letter to his great rival Robert Hooke, he wrote that his work on the theory of gravity had only been possible because of the scholarship of those who had gone before him. ‘If I have seen a little further,’ he wrote, ‘it is by standing on the shoulders of giants.’ I instantly admire him even more for saying that. You see, all great men and women stand on mighty shoulders. And that means you, too. Never forget that.

Take a look at one of the greatest inventors to have ever lived, Sir Isaac Newton. In a letter to his great rival Robert Hooke, he wrote that his work on the theory of gravity had only been possible because of the scholarship of those who had gone before him. ‘If I have seen a little further,’ he wrote, ‘it is by standing on the shoulders of giants.’ I instantly admire him even more for saying that. You see, all great men and women stand on mighty shoulders. And that means you, too. Never forget that. There’s a verse in the Gospel of Matthew that - regardless of your religious beliefs - we would do well to remember when we find our feet getting a little too big for our boots: He who exalts himself shall be humbled; and he who humbles himself shall be exalted. So if you want to be truly great, then walk humbly and talk softly - it is a sign that your success is real and that you have learnt that we only succeed because of the love and support we have had from many. And make sure you walk your talk, as words without actions are empty. Use your success to support those around you. Or, even better still, help anyone who wants or needs it. Anyone you possibly can. Now you are really on the path to greatness! Get it?

was supposed to enter the third year of studies - I worked in a book store, where we were making an inventory of the existing stock. I found out that students who achieved all A's or A's and one or two B's, would earn a monthly scholarship of 150 or 125 rubles, depending on the grades. That sum was the equivalent of a clerk's monthly salary. That was what I was aiming for and I received the scholarship.

not really a scholar, not trained to be a university professor. The level of the university had dropped considerably, compared to what I experienced before, in two years of studies. Yet, we had a difficult time with the two new languages and also a course in military preparedness. All the students, men and women, had to learn military tactics and had to train in the fields, to become efficient shots. The training was done out-of-doors, in rain, snow or sleet. At every session, one was given three bullets. If you did not achieve a good score, you got a low grade. Fear of losing the scholarship made me try very hard and I lay so long on the frozen ground or soggy field, in order to do it right. In the end, in May 1941, I got very sick with pleurisy and just barely made it through the exams in June 1941, that fateful month when the Germans attacked.

Even if we are impressed with the scholarship of man and the achievements of scientific knowledge, let us not play the fool by trumpeting the wonder of these tiny chirps while ignoring the thunderclap of Christ’s omniscience.

Standards-based grading is grounded in several key principles: grades must accurately describe a student’s progress and current level of achievement; habits of scholarship should be assessed and reported separately; grades are for communication, not motivation or punishment; grades must be specific enough in what they measure that it is clear what students need to work on to improve; and student engagement is key to the grading process.

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What can you achieve by mere lecturing and scholarship without discrimination and dispassion? God alone is real, and all else is unreal. God alone is substance, and all else is nonentity. That is discrimination.

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By the late nineteenth century, many Saraswats had risen to high levels in the service of the British colonial administration. Tata has spoken to Ullas particularly about Vombatkere Pandrang Row (1881-1946), who had grown up in poverty and studied under street lamps as a school student in Kundapur. Because of his academic brilliance, Vombatkere travelled to England on a scholarship in 1901. He studied law at Cambridge University, qualified as a barrister, and was recruited into the Imperial Civil Service (ICS) in 1904. Vombatkere was the first Kannadiga to achieve that distinction. Ironically, upon returning home, he was compelled by elders to undergo rituals to ‘purify’ himself—for having violated the Brahminical prohibition against crossing the seas.

She didn’t think of her family, what they might think of all this if she were discovered, nor did her thoughts turn to death row, final meals, and fist fights in isolated cell blocks. Instead, she thought of everything she had worked to achieve; her academic scholarship, dorm life and a reliable bed and three cafeteria meals a day, honors classes and the hope she had hung on her degree ever since she could remember. Daddy always said that a good education was her ticket out of the life her family had lived for generations, a life of blood and sweat and soil. But it didn’t matter where in the world she went, this life followed, nipping at her heels like a wild dog.

Latin was the language of science, technology, medicine and law, apart from, of course, classical literature. It was also the language in Europe of international communication, scholarship and diplomacy. Since some of those countries which speak languages derived from Latin and value it as an ancient and classical language and the repository of much wisdom, were also ruthless colonisers, does that make Latin only a language of exploitation? Are the Vatican and the Pope only ‘colonisers’, since Latin is still the official language of the Holy See? It is a moot point whether Sheldon Pollock would agree to see Latin only from such a narrow perspective. Why then does he not have the same approach to Sanskrit? Rajiv Malhotra makes a spirited critique of these kinds of double standards, and confuses it with a new Orientalism in some sections of American Indology. He accepts that Sanskrit was more a preserve of the elite and that some sections of its corpus do contain prescriptions for social and gender exclusion. But, it is essential that, as with other classical languages, a narrow dismissal is tempered with the right balance and judicious appraisal. Sanskrit, Rajiv Malhotra strongly argues, was also the ‘repository of philosophy, art, architecture, popular song, classical music, dance, theatre, sculpture, painting, literature, pilgrimage, ritual and religious narratives. It also incorporates all branches of natural science and technology—medicine, botany, mathematics, engineering, dietetics etc.’25 More than anything else, it was the vehicle of the great spiritual, philosophical and creative wisdoms distilled over millennia. Malhotra adds that it was not just a communication tool, but also a vehicle for ‘enduring sacredness, aesthetic powers, metaphysical acuity, and ability to generate knowledge in many domains’.

Best Education consultants in Delhi- Pathway Education Pathway Education: Your Trusted Guide to Success — The Best Education Consultants in Delhi In today’s competitive academic world, choosing the right educational path is crucial for a successful future. Whether you’re aiming for higher studies abroad or seeking expert career counseling, the role of education consultants becomes vital. Among the many names in the industry, Pathway Education stands out as one of the best education consultants in Delhi, offering comprehensive, student-centered services that make dreams come true. Why Education Consultancy Matters Choosing a career path, applying to universities, and handling the complexities of visas and documentation can be overwhelming. Education consultants simplify this journey. They not only guide students towards the right course and college but also provide support with admission processes, test preparation, and interview readiness. An experienced consultant like Pathway Education ensures that students don’t just make a choice — they make the right choice. What Makes Pathway Education the Best? At Pathway Education, the student always comes first. With years of experience in overseas education and domestic career consulting, the team is dedicated to providing personalized services tailored to individual student goals. Here’s what sets Pathway Education apart: Expert Career Counseling: The consultants at Pathway Education help students understand their strengths, interests, and opportunities to choose the ideal career path. University & Course Selection: With a vast network of global institutions, they assist students in selecting the right university and course that matches their academic profile and aspirations. Admission Assistance: From filling out applications to preparing personal statements and letters of recommendation, their team guides students through every step of the admission process. Visa & Documentation Support: Navigating the visa process can be daunting, but Pathway Education simplifies it with step-by-step guidance to ensure success. Test Preparation Support: They offer guidance and resources for key tests like IELTS, TOEFL, GRE, GMAT, and more. Affordable & Transparent Services: Their services are competitively priced, with no hidden charges — just honest advice and clear communication. Strong International Presence Pathway Education has built strong partnerships with reputed universities in countries like the USA, UK, Canada, Australia, Germany, and more. Their credibility and connections ensure that students have access to top-tier education across the globe. With thousands of successful student placements, their reputation as the best education consultants in Delhi is well-earned. Success Stories That Inspire The website features real stories from students who achieved their academic dreams with Pathway Education’s support. From securing scholarships to receiving multiple admissions offers, their clients’ testimonials are proof of the team’s dedication and excellence. Final Thoughts Choosing the right education consultant can be the turning point in your academic journey. If you’re searching for trusted, experienced, and results-driven support, look no further than Pathway Education. Visit today to take the first step toward a brighter future with one of the best education consultants in Delhi.

Diplomacy involves critical thinking that resembles scholarship. But diplomacy is different. It rests on empathy more than received knowledge, texts, or quantitative analysis. It demands insight beyond the purely intellectual into what makes foreigners do foreign things. Diplomacy is grounded in personal experience, apprenticeship, and area knowledge. It is culture-specific, reliant on intuition, attuned to emotion as well as reason as a behavioral determinant, and tested in daily professional interactions with counterparts. Diplomacy is footnote-free, applied scholarship that seeks truth from foreign facts and tries to use this to influence particular foreigners. It embraces the lore of international interactions but does not seek to state broad hypotheses about their nature. It is hostile to deductive reasoning from theory. It seeks satisfaction in the anonymous achievement of change rather than in the credential-building of the publish-or-perish academic potlatch. (Excerpt from One China, Two Freemans)

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【V信83113305】：Oklahoma Baptist University (OBU), located in Shawnee, is a private Christian liberal arts university known for its strong academic programs and faith-based community. Founded in 1910, OBU offers over 80 undergraduate and graduate degrees, emphasizing rigorous scholarship integrated with Christian values. The campus features modern facilities, including the state-of-the-art Bailey Business Center and the iconic Raley Chapel, which serves as the spiritual heart of the university. OBU’s vibrant student life includes NCAA Division II athletics, mission trips, and numerous clubs. With a low student-to-faculty ratio, personalized education and mentorship are hallmarks of the OBU experience. Committed to shaping leaders through faith and learning, OBU continues to inspire students to pursue excellence in service and scholarship. Its picturesque 200-acre campus fosters a close-knit community dedicated to spiritual growth and academic achievement.，高仿原版俄克拉荷马浸会大学毕业证-OBU毕业证书-外壳-offer制作, 美国毕业证学历认证, Offer(Oklahoma Baptist University成绩单)Oklahoma Baptist University俄克拉荷马浸会大学如何办理?, 办理俄克拉荷马浸会大学毕业证成绩单办理, 俄克拉荷马浸会大学毕业证-OBU毕业证书, 美国本科毕业证, 一流OBU俄克拉荷马浸会大学学历精仿高质, 挂科办理Oklahoma Baptist University俄克拉荷马浸会大学毕业证文凭, 购买美国毕业证

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