Streaming Education Quotes

Each person, human or no, is bound to every other in a reciprocal relationship. Just as all beings have a duty to me, I have a duty to them. If an animal gives its life to feed me, I am in turn bound to support its life. If I receive a stream’s gift of pure water, then I am responsible for returning a gift in kind. An integral part of a human’s education is to know those duties and how to perform them.

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We like to put sacred texts in flowing waters, so I rolled it up, tied it to a piece of wood, placed a dandelion on top, and floated it in the stream which flows into the Swat River. Surely God would find it there.

In sandy soil, when deep you delve, you reach the springs below; The more you learn, the freer streams of wisdom flow.

It was my teacher's genius, her quick sympathy, her loving tact which made the first years of my education so beautiful. It was because she seized the right moment to impart knowledge that made it so pleasant and acceptable to me. She realized that a child's mind is like a shallow brook which ripples and dances merrily over the stony course of its education and reflects here a flower, there a bush, yonder a fleecy cloud; and she attempted to guide my mind on its way, knowing that like a brook it should be fed by mountain streams and hidden springs, until it broadened out into a deep river, capable of reflecting in its placid surface, billowy hills, the luminous shadows of trees and the blue heavens, as well as the sweet face of a little flower. Any teacher can take a child to the classroom, but not every teacher can make him learn. He will not work joyously unless he feels that liberty is his, whether he is busy or at rest; he must feel the flush of victory and the heart-sinking of disappointment before he takes with a will the tasks distasteful to him and resolves to dance his way bravely through a dull routine of textbooks. My teacher is so near to me that I scarcely think of myself apart from her. How much of my delight in all beautiful things is innate, and how much is due to her influence, I can never tell. I feel that her being is inseparable from my own, and that the footsteps of my life are in hers. All the best of me belongs to her--there is not a talent, or an aspiration or a joy in me that has not been awakened by her loving touch.

For I have nothing to lean on, nowhere to call my home and there is nowhere I will go for Christmas to rest my head and touch familiar walls. I have no degree to show on paper or employment to take care of my health or the reassurance that I can pay my rent. And I have no right to complain because this is the road I choose and I built it myself, not really knowing where I wanted it to lead, but I have hope in all things ahead and behind and I am learning to let myself go. Forget my own ego and believe that what I am doing is grander than my very own self.

The popular contemporary wisdom that a liberal arts education is outmoded is true only to the extent that social equality, liberty, and worldly development of mind and character are outmoded and have been displaced by another set of metrics: income streams, profitability, technological innovation.

So suffering is rough and hard to bear; but it hides beneath it discipline, education, possibilities, which not only leave us nobler, but perfect us to help others.

Because people with a disembodied structure often have no bodily sensation, they also cannot sense where they begin and end, which reflects being highly underbounded. They also often have distorted sensations of how big or small different body parts are and frequently believe their head is much bigger than it actually is. The lack of bounding results in people with a disembodied structure being engulfed by the relatively unfiltered input streaming in from the environment. They are also prone to project their fantasies onto the outside world.

A plan was a plan and a decision was truly a decision and knowing all this and having been well educated in the usages of divorce, Thomas Hudson was happy that a compromise had been made and that the children were coming for five weeks. If five weeks is what we get, he thought, that is what we draw. Five weeks is a good long time to be with people that you love and would wish to be with always.

Aside from the teachers’ pay, voting, education, and transportation cases that constantly occupied the LDF in its multipronged legal attack on Jim Crow, a steady stream of capital rape cases continually flooded its offices. Marshall had long been aware that such charges raised serious human rights issues, since the death penalty for rape was “a sentence that had been more consistently and more blatantly racist in application than any other in American law.

She realized that a child's mind is like a shallow brook which ripples and dances merrily over the stony course of its education and reflects here a flower, there a bush, yonder a fleecy cloud; and she attempted to guide my mind on its way, knowing that like a brook it should be fed by mountain streams and hidden springs until it broadened out into a deep river, capable of reflecting in its placid surface, billowy hills, the luminous shadows of trees and the blue heavens, as well as the sweet face of a little flower.

The inefficiency of drill and the uncertainty of education are the "palpable" proof that man is an animal endowed with a soul- that is, with freedom. This is why every true upbringing is essentially self-upbringing and a negation of drill. The aim of true upbringing is not to change a man directly ( because , strictly speaking, that is not possible) but to incite an inner stream of experiences and to cause an inner decision to the benefit of good by means of example, advice, sight, or the like. Beyond that, man cannot be changed, only his behavior may be changed, and that could be feigned or temporary.

He was confronted at an early age with adult-strength realizations about powerlessness, desperation, and distrust, taking his dose right alongside the overwhelmed adults. This steady stream of shocks and realizations leaves so many boys raised in poor, urban areas stumbling toward manhood with a hardened exterior masking deep insecurities.

This stubborn atavism conjured comical images from educational transdermals she had streamed. Miserly old men in primeval inorganic carapaces, clutching hand-held edged weapons, perched atop mounds of rudimentary “rare” metals and prize-gems, willing to fight to the death for the right to revel in a material wealth they could not possibly spend in their pitifully short life-spans.

Many of the streams that feed the river of culture are polluted, and the soil this river should be watering is thus parched and fragmented. Most of these we know, but let me briefly touch on some of the fault lines in the cultural soil (starving the soul) as well as some of the sources of the poisons in the water (polluting the soul).   Starving the cultural soul   One of the most powerful sources of cultural fragmentation has grown out of the great successes of the industrial revolution. Its vision, standards, and methods soon proliferated beyond the factory and the economic realm and were embraced in sectors from education to government and even church. The result was reductionism. Modern people began to equate progress with efficiency. Despite valiant and ongoing resistance from many quarters—including industry—success for a large part of our culture is now judged by efficient production and mass consumption. We often value repetitive, machine-like performance as critical to “bottom line” success. In the seductive industrialist mentality, “people” become “workers” or “human resources,” who are first seen as interchangeable cogs, then treated as machines—and are now often replaced by machines.

Nature journaling doesn’t need to be complicated. You don’t need artistic skills, fancy pens, or expensive journals to get started. All you need is a curious spirit, a pencil, and a notebook. Call them nature journals, field guides, or whatever you like. But go into the fields, walk into the woods, and sit by the streams. Listen, watch, and sketch what you see. Include the date, time, and location. Include lists, quotes, or pressed flowers in your pages if you’d like. And fill them with the observations of your outings. In time, the habit of nature journaling will nurture a love for nature in both you and your children.

I feign knowledge of writing: that I know something about it, that I should have learned something after all these years, that I might know something tomorrow. I read too much and write too little, or write too much and live too little. I have no classical education, no literary degree. I’m not specialized, Hugoed or geniusized; should I be writing at all? In this whole vast world, I’m a female peon sitting here at night wondering what it is I want to say. I aim for fluidity. But no, nix that line, that thought, this life. That’s the crux of it, isn’t it? This life: it’s out of reach. I’m not sure what I’m saying anymore.

What I have said about the newspapers and the movies applies equally to the radio, to television, and even to bookselling. Thus we are in an age where the enormous per capita bulk of communication is met by an ever-thinning stream of total bulk of communication. More and more we must accept a standardized inoffensive and insignificant product which, like the white bread of the bakeries, is made rather for its keeping and selling properties than for its food value. This is fundamentally an external handicap of modern communication, but it is paralleled by another which gnaws from within. This is the cancer of creative narrowness and feebleness. In the old days, the young man who wished to enter the creative arts might either have plunged in directly or prepared himself by a general schooling, perhaps irrelevant to the specific tasks he finally undertook, but which was at least a searching discipline of his abilities and taste. Now the channels of apprenticeship are largely silted up. Our elementary and secondary schools are more interested in formal classroom discipline than in the intellectual discipline of learning something thoroughly, and a great deal of the serious preparation for a scientific or a literary course is relegated to some sort of graduate school or other.

Thus I learned from life itself. At the beginning I was only a little mass of possibilities. It was my teacher who unfolded and developed them. When she came, everything about me breathed of love and joy and was full of meaning. She has never since let pass an opportunity to point out the beauty that is in everything, nor has she ceased trying in thought and action and example to make my life sweet and useful. It was my teacher’s genius, her quick sympathy, her loving tact which made the first years of my education so beautiful. It was because she seized the right moment to impart knowledge that made it so pleasant and acceptable to me. She realized that a child’s mind is like a shallow brook which ripples and dances merrily over the stony course of its education and reflects here a flower, there a bush, yonder a fleecy cloud; and she attempted to guide my mind on its way, knowing that like a brook it should be fed by mountain streams and hidden springs, until it broadened out into a deep river, capable of reflecting in its placid surface, billowy hills, the luminous shadows of trees and the blue heavens, as well as the sweet face of a little flower. Any teacher can take a child to the classroom, but not every teacher can make him learn. He will not work joyously unless he feels that liberty is his, whether he is busy or at rest; he must feel the flush of victory and the heart-sinking of disappointment before he takes with a will the tasks distasteful to him and resolves to dance his way bravely through a dull routine of textbooks.

Do you condemn the kids for not having been blessed with I.Q.s of 120? Can you condemn the kids? Can you condemn anyone? Can you condemn the colleges that give all you need to pass a board of education examination? Do you condemn the board of education for not making the exams stiffer, for not boosting the requirements, for not raising salaries, for not trying to attract better teachers, for not making sure their teachers are better equipped to teach? Or do you condemn the meatheads all over the world who drift into the teaching profession drift into it because it offers a certain amount of paycheck every month security ,vacation-every summer luxury, or a certain amount of power , or a certain easy road when the other more difficult roads are full of ruts? Oh he’d seen the meatheads, all right; he’d seen them in every education class he’d ever attended. The simpering female idiots who smiled and agreed with the instructor, who imparted vast knowledge gleaned from profound observations made while sitting at the back of the classroom in some ideal high school in some ideal neighborhood while an ideal teacher taught ideal students. Or the men who were perhaps the worst, the men who sometimes seemed a little embarrassed, over having chosen the easy road, the road the security, the men who sometimes made a joke about the women not realizing they themselves were poured from the same streaming cauldron of horse manure. Had Rick been one of these men? He did not believe so…. He had wanted to teach, had honestly wanted to teach. He had not considered the security or the two-month vacation, or the short tours. He had simply wanted to teach, and he had considred taeaching a worth-while profession. He had, in fact, considered it the worthiest profession. He had held no illusions about his own capabilities. He could not paint, or write, or compose, or sculpt, or philopshize deeply, or design tall buildings. He could contribute nothing to the world creatively and this had been a disappointment to him until he’d realized he could be a big creator by teaching. For here were minds to be sculptured, here were ideas to be painted, here were lives to shape. To spend his allotted time on earth as a bank teller or an insurance salesman would have seemed an utter waste to Rick. Women, he had reflected had no such problem. Creation had been given to them as a gift and a woman was self-sufficient within her own creative shell. A man needed more which perhaps was one reason why a woman could never understand a man’s concern for the job he had to do.

Society is a conspiracy to keep itself from the truth. We pass our lives submerged in propaganda: advertising messages; political rhetoric; the journalistic affirmation of the status quo; the platitudes of popular culture; the axioms of party, sect, and class; the bromides we exchange every day on Facebook; the comforting lies our parents tell us and the sociable ones our friends do; the steady stream of falsehoods that we each tell ourselves all the time, to stave off the threat of self-knowledge. Plato called this doxa, opinion, and it is as powerful a force among progressives as among conservatives, in Massachusetts as in Mississippi, for atheists as for fundamentalists. The first purpose of a real education (a "liberal arts" education) is to liberate us from doxa by teaching us to recognize it, to question it, and to think our way around it.

To know how to say no to modern excitement was also the condition for the autonomous construction of one’s own personality. He that ‘does not want to be part of the masses’ and did not want to be ‘factory goods’ was to pay great heed. Certainly, to ‘“give style” to one’s character is a great and rare art’, which required an effort of self-discipline from which ‘the weak characters with no power over themselves’ flinched back. And here Nietzsche appealed to the youth: ‘Always continue to become what you are—educator and moulder of yourself’. To achieve this result, it was necessary never to lose sight of the ‘true liberation of life’, and to swim against the stream rather than chase blindly and recklessly after the ruling ideologies and myths of an age ruled not ‘by living human beings, but instead by publicly opining pseudo-human beings’. No doubt this appeal was part of a reactionary critique of modernity, but that in no way detracted from the charm of this lesson in living and this appeal for autonomy of judgement.

The current decline in educational achievement is, like most things, multiply determined. The evidence points, first, to about 50-100 years of genetic decline in ability. It doesn’t take much–perhaps a one-point decline every 30 years–to reduce substantially the percentage in the upper range of IQ. With our present mean IQ of 100, 1 person in 250 would exceed an IQ of 140. If, however, the average dropped to 85, you’d have only 1 in 8,000 who would exceed an IQ of 140. We must suppose that academic standards are much affected by the percentages of high IQ individuals, and that their becoming more scarce will lower academic performance. So part of the remedy for this problem definitely lies in eugenic practices. But there are some environmental factors as well, such as the failure to do “streaming” in schools, in which children of much the same ability level are put together. And I think something in the way of general idleness and slackness has gotten into the system since the 1960s which could account for a part of the decline, particularly in the more precise subjects like mathematics.

The other strikingly modern feature of the type of poet which Euripides now introduced into the history of literature is his apparently voluntary refusal to take any part whatever in public life. Euripides was not a soldier as Aeschylus was, nor a priestly dignitary as Sophocles was, but, on the other hand, he is the very first poet who is reported to have possessed a library, and he appears to be also the first poet to lead the life of a scholar in complete retirement from the world. If the bust of him, with its tousled hair, its tired eyes and the embittered lines round the mouth, is a true portrait, and if we are right in seeing in it a discrepancy between body and spirit, and the expression of a restless and dissatisfied life, then we may say that Euripides was the first unhappy poet, the first whose poetry brought him suffering. The notion of genius in the modern sense is not merely completely strange to the ancient world; its poets and artists have nothing of the genius about them. The rational and craftsmanlike elements in art are far more important for them than the irrational and intuitive. Plato’s doctrine of enthusiasm emphasized, indeed, that poets owed their work to divine inspiration and not to mere technical ability, but this idea by no means leads to the exaltation of the poet; it only increases the gulf between him and his work, and makes of him a mere instrument of the divine purpose. It is, however, of the essence of the modern notion of genius that there is no gulf between the artist and his work, or, if such a gulf is admitted, that the genius is far greater than any of his works and can never be adequately expressed in them. So genius connotes for us a tragic loneliness and inability to make itself fully understood. But the ancient world knows nothing of this or of the other tragic feature of the modern artist—his lack of recognition by his own contemporaries and his despairing appeals to a remote posterity. There is not a trace of all this—at least before Euripides. Euripides’ lack of success was mainly due to the fact that there was nothing in classical times that could be called an educated middle class. The old aristocracy took no pleasure in his plays, owing to their different outlook on life, and the new bourgeois public could not enjoy them either, owing to its lack of education. With his philosophical radicalism, Euripides is a unique pheno menon, even among the poets of his age, for these are in general as conservative in their outlook as were those of the classical age —in spite of a naturalism of style which was derived from the urban and commercial society they lived in, and which had reached a point at which it was really incompatible with political conservatism. As politicians and partisans these poets hold to their conservative doctrines, but as artists they are swept along in the progressive stream of their times. This inner contradiction in their work is a completely new phenomenon in the social history of art.

My very good sir,” said the little quarto, yawning most drearily in my face, “excuse my interrupting you, but I perceive you are rather given to prose. I would ask the fate of an author who was making some noise just as I left the world. His reputation, however, was considered quite temporary. The learned shook their heads at him, for he was a poor, half-educated varlet, that knew little of Latin, and nothing of Greek, and had been obliged to run the country for deer-stealing. I think his name was Shakespeare. I presume he soon sunk into oblivion.” “On the contrary,” said I, “it is owing to that very man that the literature of his period has experienced a duration beyond the ordinary term of English literature. There rise authors now and then who seem proof against the mutability of language because they have rooted themselves in the unchanging principles of human nature. They are like gigantic trees that we sometimes see on the banks of a stream, which by their vast and deep roots, penetrating through the mere surface and laying hold on the very foundations of the earth, preserve the soil around them from being swept away by the ever-flowing current, and hold up many a neighboring plant, and perhaps worthless weed, to perpetuity. Such is the case with Shakespeare, whom we behold defying the encroachments of time, retaining in modern use the language and literature of his day, and giving duration to many an indifferent author, merely from having flourished in his vicinity. But even he, I grieve to say, is gradually assuming the tint of age, and his whole form is overrun by a profusion of commentators, who, like clambering vines and creepers, almost bury the noble plant that upholds them.

Tolkien, then, was a philologist before he was a mythologist, and a mythologist, at least in intention, before he ever became a writer of fantasy fiction. His beliefs about language and about mythology were sometimes original and sometimes extreme, but never irrational, and he was able to express them perfectly clearly. In the end he decided to express them not through abstract argument, but by demonstration, and the success of the demonstration has gone a long way to showing that he did often have a point: especially in his belief, which I share, that a taste for philology, for the history of language in all its forms, names and place-names included, is much more widespread in the population at large than educators and arbiters of taste like to think. In his 1959 ‘Valedictory Address to the University of Oxford’ (reprinted in Essays, pp. 224-40), Tolkien concluded that the problem lay not with the philologists nor with those they taught but with what he called ‘misologists’ – haters of the word. There would be no harm in them if they simply concluded language study was not for them, out of dullness or ignorance. But what he felt, Tolkien said, was: "grievance that certain professional persons should suppose their dullness and ignorance to be a human norm; and anger when they have sought to impose the limitation of their minds upon younger minds, dissuading those with philological curiosity from their bent, encouraging those without this interest to believe that their lack marked them as minds of a superior order." Behind this grievance and this anger was, of course, failure and defeat. It is now very hard to pursue a course of philology of the kind Tolkien would have approved in any British or American university. The misologists won, in the academic world; as did the realists, the modernists, the post-modernists, the despisers of fantasy. But they lost outside the academic world. It is not long since I heard the commissioning editor of a major publishing house say, ‘Only fantasy is mass-market. Everything else is cult-fiction.’ (Reflective pause.) ‘That includes main-stream.’ He was defending his own buying strategy, and doubtless exaggerating, but there is a good deal of hard evidence to support him. Tolkien cried out to be heard, and we have still to find out what he was saying. There should be no doubt, though, that he found listeners, and that they found whatever he was saying worth their while.

Though you have made me see troubles, many and bitter, you will restore my life again. (Psalm 71:20) God makes you “see troubles.” Sometimes, as part of your education being carried out, you must “go down to the depths of the earth” (Ps. 63:9), travel subterranean passages, and lie buried among the dead. But not for even one moment is the bond of fellowship and oneness between God and you strained to the point of breaking. And ultimately, from the depths, He “will restore [your] life again.

God makes you “see troubles.” Sometimes, as part of your education being carried out, you must “go down to the depths of the earth” (Ps. 63:9), travel subterranean passages, and lie buried among the dead. But not for even one moment is the bond of fellowship and oneness between God and you strained to the point of breaking. And ultimately, from the depths, He “will restore [your] life again.

Then, with a speeding thrust, his heart he found: The lukewarm blood came rushing thro’ the wound, And sanguine streams distain’d the sacred ground. Thus Priam fell, and shar’d one common fate With Troy in ashes, and his ruin’d state: He, who the scepter of all Asia sway’d, Whom monarchs like domestic slaves obey’d.

Their era was ending when Jim Clyman got to Independence in ’44 and found Bill Sublette, who had first taken wagons up the Platte Valley in 1830, now taking invalids to Brown’s Hole for a summer’s outing. It was twenty-one years since Jim had first gone up the Missouri, forty years since Lewis and Clark wintered at the Mandan villages, thirty-three years since Wilson Hunt led the Astorians westward, twenty years since Clyman with Smith and Fitzpatrick crossed South Pass, eighteen years since Ashley, in the Wasatch Mountains, sold his fur company to Smith, Sublette, and Jackson. Thirty-two years ago Robert McKnight had been imprisoned by the Spanish for taking goods to Santa Fe. Twenty-three years ago William Becknell had defied the prohibition and returned from Santa Fe in triumph. Eighteen years ago the Patties had got to San Diego by the Gila route and Jed Smith had blazed the desert trail to San Bernardino Valley; fourteen years ago Ewing Young, with Kit Carson, had come over the San Bernardino Mountains, making for the San Joaquin. There had been a trading post at the mouth of Laramie Creek for just ten years. Bent’s Fort was fifteen years old. Now the streams were trapped out, and even if beaver should come back, the price of plews would never rise again. There were two or three thousand Americans in Oregon, a couple of hundred in California, and in Independence hundreds of wagons were yoking up. Bill Sublette and Black Harris were guiding movers. Carson and Fitzpatrick were completing the education of John Charles Frémont. Forty years since Lewis and Clark. Think back to that blank paper with some names sketched in, the Wind River peaks, the Tetons, the Picketwire River, the Siskidee, names which, mostly, the mountain men sketched in — something under a million square miles, the fundamental watershed, a thousand mountain men scalped in this wilderness, the deserts crossed, the trails blazed and packed down, the mountains made known, the caravans carrying freight to Santa Fe, Bill Bowen selling his place to go to Oregon, half a dozen wagonwrights setting up at Independence … and, far off, like a fly buzzing against a screen, Joe Meek’s cousin, Mr. Polk, preparing war. Whose country was it? III Pillar of Cloud ALL through February Congress debated the resolution to terminate the joint occupancy of Oregon, and by its deliberation, Polk thought, informed the British that we were irresolute.

Life is . . . a stream flowing from high mountain ranges which wring it from the clouds, coursing down through all the manifold ways in which the water comes down at Lodore to the sea of eternity. Adolescence is the chief rapids in this river of life which may cut a deep canyon and leave its shores a desert.

I hadn't then really noticed the Kashmiris. They did appear very different with their pale, long-nosed faces, their pherans, their strange language, so unlike any Indian language. They also seemed oddly self-possessed. But in the enchanting new world that had opened before me- the big deep blue skies and the tiny boats becalmed in vast lakes, the cool trout streams and the stately forests of chenar and poplar, the red-cheeked children at roadside hamlets and in apple orchards, the cows and sheep grazing on wide meadows, and, always in the valley, the surrounding mountains- in so private an experience of beauty it was hard to acknowledge the more prosaic facts of their existence; the dependence upon India, the lack of local industry, the growing number of unemployed educated youth.

The world of book is the stream of souls.

Higher education in India is changing so fast and quick. Students do not want to go with traditional career streams since they want to get enrolled in new-age career options. Therefore, the growing ambitions of academic veterans to turn Indian institutions into globally competitive cannot be ignored. jitinchawla.com/

First, we must provide a steady stream of good educational and experiential tools to our youth and students.

To know how to say no to modern excitement was also the condition for the autonomous construction of one’s own personality. He that ‘does not want to be part of the masses’ and did not want to be ‘factory goods’ was to pay great heed. Certainly, to ‘“give style” to one’s character [is] a great and rare art’, which required an effort of self-discipline from which ‘the weak characters with no power over themselves’ flinched back. And here Nietzsche appealed to the youth: ‘Always continue to become what you are – educator and moulder of yourself’. To achieve this result, it was necessary never to lose sight of the ‘true liberation of life’, and to swim against the stream rather than chase blindly and recklessly after the ruling ideologies and myths of an age ruled not ‘by living human beings, but instead by publicly opining pseudo-human beings’. No doubt this appeal was part of a reactionary critique of modernity, but that in no way detracted from the charm of this lesson in living and this appeal for autonomy of judgement.

Black Girls… I dare you to take your education seriously! I dare you to stay in school and get your high school diploma. I dare you to go to college and obtain a degree. I dare you to believe in your ideas and become an entrepreneur or start your own business. I dare you to create multiple streams of income for yourself. I dare you to read, learn, and educate yourself. I dare you to save and invest your money wisely. It’s important to invest in YOU. You’re NOT too young to walk into your GREATNESS. I dare you to succeed without apology!

The decline of vocational education has meant that American employers can’t depend on a stream of employees with the specific skills they need. Employers have responded by “up-credentialing”—requiring college degrees for jobs that do not require college-delivered skills—as a way to weed out those who lacked the smarts or self-discipline to complete a college degree. This up-credentialing has two bad effects. Using college as a proxy for diligence and smarts, of course, disadvantages working-class kids who are smart and diligent but not college grads. It also means that a significant proportion of college grads do jobs that don’t really require college. As a result, a quarter of college grads and advanced degree holders will work for a lower median wage than associate degree holders.204

the University of the South, a Tennessee liberal arts college with a handful of graduate students, known informally as Sewanee (because that’s the name of the town). The first thing you’ll notice on visiting Sewanee is that most of the men are wearing jackets and ties, while most of the women are wearing makeup and skirts. Forty years ago, most colleges had a similar dress code. Today, Sewanee is one of a handful. The majority of students pledge fraternities and sororities and social life revolves around a never-ending stream of “big-weekend” beer bashes. The biggest of them all is homecoming weekend, where students get a date and dress up for a huge see-and-be-seen fashion show that includes innumerable cocktail parties before and after. Conservative, well-heeled, and All-American, Sewanee is the perfect place for a carefree 1950s-style college education. In the words of one student, Sewanee has “the happiest college student body I have ever encountered.” No one would ever say such a thing about Bard College, a school of similar size about an hour north of New York City. Though the students may find happiness there, too, it is well hidden beneath a thick veneer of liberal artistic angst. Bard students, it seems, carry the weight of the world on their shoulders. If there is an oppressed group anywhere to be found, Bard students can be counted on to buy T-shirts, sell buttons, and organize protests on its behalf. As for clothes, you would be hard-pressed to find a Bard man who even owns a jacket and tie. Nor would the typical Bard woman be caught dead in a dress—unless it was paired with combat boots. Jewelry and makeup worn in traditional ways are nonexistent, but there is plenty of spiked hair, fluorescent hair, tattoos, and piercings protruding from every conceivable body part. As for football and fraternities? Take a wild guess. The biggest social event of the year at Bard is called Drag Race, where everyone dresses in drag and parties nonstop.

Victoria’s heart was a stranger to every gentle, noble, or superior feeling. The ambitious, the selfish, the wild, and the turbulent were her’s. Her’s were the stormy passions of the soul, goading on to ruin and despair—Berenza’s were mild, philosophic, though proudly tenacious. His were as the even stream, calm, yet deep—her’s as the foaming cataract, rushing headlong from the rocky steep, and raging in the abyss below! She was not susceptible of a single sentiment, vibrating from a tender movement of the heart: she could not feel gratitude; she could not, therefore, feel affection. She could inflict pain without remorse, and she could bitterly revenge the slightest attempt to inflict it on herself. The wildest passions predominated in her bosom; to gratify them she possessed an unshrinking relentless soul, that would not startle at the darkest crime. Unhappy girl! whom Nature organised when offended with mankind, and whom education, that might have corrected, tended only to confirm in depravity.

Hip hop in its purest form has evolved, inspired, educated and created a lucrative independent revenue stream for what was once a poverty-stricken, hopeless class of artists.

Without ever having met the Dharma, the Buddha’s legacy to the world, and without having developed a good heart, everything we do can only be the cause of the lower realms. Our education is solely for this purpose. We go to kindergarten, primary school, high school and then college and university just to create the causes of the lower realms. I don’t think I have ever put it this way before.

Liberal education accomplishes two objects. It produces a liberal frame of mind, and it makes the studious and reflective recipient acquainted with the stream of the world’s thought and feeling, and with the infinitely varied products of the human imagination.

The one certainty we can derive from the new findings in placebo science is that the energies of the mind play a greater and more varied role in health than clinicians previously realized. The data stream allows us to document this phenomenon but not fully explain it. The common denominator in all placebo experiments is the presence of hopeful expectancy. Whether this arrives through moral support, credible encouragement, education, religious belief, anticipation of reward, or a combination, the arousal of expectancy is the catalyzing event. Belief is the fee of actualization.

But that is all in the future. These days, the local newspaper publishes an endless stream of stories about drug arrests, shootings, drunk-driving crashes, the stupidity of local politicians, and the lamentable surplus of “affordable housing.” Like similar places, the town is up to its eyeballs in wrathful bitterness against public workers. As in, Why do they deserve a decent life when the rest of us have no chance at all? It’s every man for himself here in a “competition for crumbs,” as a Fall River friend puts it. For all that, it is an exemplary place in one respect: as a vantage point from which to contemplate the diminishing opportunities of modern American life. This is the project of Fall River Herald News columnist Marc Munroe Dion, one of the last remaining practitioners of the working-class style that used to be such a staple of journalism in this country. Here in Fall River, the sarcastic, hard-boiled sensibility makes a last stand against the indifference of the affluent world. Dion pours his acid derision on the bike paths that Fall River has (of course) built for the yet-to-arrive creative class. He cheers for the bravery of Wal-Mart workers who, it appears, are finally starting to stand up to their bosses. He watches a 2012 Obama-Romney debate and thinks of all the people he knows who would be considered part of Romney’s lazy 47 percent—including his own mother, a factory worker during World War II who was now “draining our country dry through the twin Ponzi schemes of Social Security and Medicare.”16 “To us, it looks as though the city is dissolving,” Dion wrote in late 2015. As the working-class apocalypse takes hold, he invites readers to remember exactly what it was they once liked about their town. “Fall River used to be a good place to be poor,” he concludes. “You didn’t need much education to work, you didn’t need much money to live and you knew everybody.” As that life has disappeared, so have the politics that actually made some kind of sense; they were an early casualty of what has happened here. Those who still care about the war of Rs and Ds, Dion writes, are practicing “political rituals that haven’t made sense since the 1980s, feathered tribesmen dancing around a god carved out of a tree trunk.”17

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It’s a familiar situation we’ve been educated politely to take for granted. But now it hits us with particular force: we’re reading the wrong book. What we should really be doing is reading a book about us – written with the same elegance and wisdom, but placing the raw material of our life in a lucid order, selecting and joining up diverse events in our chaotic stream of consciousness and turning them into a coherent story. We’re politely interested in the stories of others, but the story we really need to hear about is our own.

It was Romulus who was responsible for her education, not Oenone. The habitat personality acted as her teacher, directing a steady stream of information into her sleeping brain; the process was interactive, allowing the habitat to quiz her silently and repeat anything which hadn’t been fully assimilated the first time. She learnt about the difference between Edenists and Adamists, those humans who had the affinity gene and those who didn’t, the ‘originals’, whose DNA was geneered but not expanded. The flood of knowledge sparked an equally impressive curiosity. Romulus didn’t mind, it had infinite patience with all its half-million-strong population. This difference seems silly to me, she confided to

If a Western country were to introduce streaming or school selection at such a young age, for example, they may not find that it incentivised all children to work harder and raise their game, as it seems to in Singapore. This is because more people in Western countries believe intelligence is fixed, and would therefore be more likely to assume that failure in tests and allocation to bottom sets was something they had little control over, rather than something they could change through putting in more effort.

The methodology, admitted openly and without embarrassment at the time, was to identify promising talent at a young age, and to make special provisions for its development. These provisions included a great degree of educational segregation. Bright young people were conspicuously set apart from their contemporaries. They were placed in special, enriched classes and sent into extracurricular programs that only admitted those of comparable talent. It was assumed that, as they moved through the educational stream, they would maintain a rather close-knit formation, associating primarily with their intellectual peers and with mentors drawn from the ranks of accomplished sci- entists.8 The operating hypothesis was that talent, whatever its origins in genetic endowment or early childhood experience, is a relatively rare resource, that positive measures are necessary to seek it out, and that once found it requires and deserves special treatment.

the Hart-Celler Act finally took a sledgehammer to the dam, eliminating racist nationality quotas and creating a set of preferences that prioritized family reunification—giving precedence to close relatives of existing U.S. citizens and legal residents—and professional skills and education. As a result, a stream of immigration began that quickly transformed Asian America from the smallest, slowest-growing minority in the United States into the fastest-rising population in the nation.

Admission in nios stream 1 block 1 for class 10th and 12th in sukhrali, sushant lok, basai, kanhai National Institute of Open Schooling (NIOS) is a board that is established with the sole purpose of giving education to those students who have left studies for any reason. It is based on distance education and open learning system. NIOS conducts board examination at 2 levels, which are secondary (which is equivalent to CBSE, ICSE, SSLC and other 10th board examinations) and senior secondary (which is equivalent to any other 12th national and state board examination). Students who have failed in class 9th and 11th standard and want to take admission in 10th or 12th standard directly can choose NIOS. NIOS Admission Process through NIOS Admission Centre in Aya Nagar, New Delhi For getting NIOS admission 2023-24 through NIOS Admission Centre in Aya nagar, New Delhi, you can visit us. You can also contact us at: Mobile: 9716451127, 9560957631 Best NIOS Admission Center in Delhi J.P INSTITUTE OF EDUCATION is the best NIOS coaching & admission center in Delhi. We help students in every way possible. Whether it is filling the form for the exam, helping students in every subject, or helping them clear their exams, they do it all. So is you want to remove your 10th or 12th with ease, then you must come to J.P Institute.

The journey to financial freedom commences when you shift your focus from earning a salary to accumulating assets that generate a continuous stream of income.

The goal of content marketing is to engage, educate, and inspire. If you can supply a steady stream of reliable and engaging content, you can cast the widest possible net at a relatively low cost.

All of you with little children, and who have no need to count expense, or even if you have such need, take them somehow into the country, among green grass and yellow wheat – among trees – by hills and streams, if you wish their highest education, that of the heart and soul, to be completed. Therein they shall find a secret, a knowledge not to be found in books. They shall know the sun and the wind, the running water, the breast of the broad earth. They will forget their books. They will never forget the grassy fields. If you wish your children to think deep things, to feel the holiest emotions, take them to the woods and hills and give them the freedom of the meadows

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I’m sure our newcomers appreciate hearing that being diagnosed with HIV is not all doom and gloom.” The leader’s gaze swept over all the others in the circle. “With an attitude like Duncan’s, great things will happen to you. Don’t let the disease define you. Make the disease work for you instead.” An hour later, the meeting was over. John had gotten the opportunity to introduce himself to the group, something he would have preferred to have skipped, but that wasn’t allowed. Everyone must participate in that part; only the question and answer session that followed was optional. He hadn’t mentioned that he used to be a cop, certainly not that he had been fired. He’d just said that he was a private eye and that he would be happy to be their spy if they needed one. “That wasn’t so bad now, was it?” Linda asked John when they were outside the room and in the hallway, where donuts and coffee and tea were served. Most of the participants milled around there, connecting with each other. John shrugged and grabbed a jelly donut. “I guess not.” The bespectacled leader named Robert came up to them then. He was on the short side and had an emaciated face with delicate features. He stuck out a bony hand toward John. John took it and gave it a firm shake. “John, it’s so nice to have you join us today,” Robert said with a broad smile that displayed big, graying teeth. Robert was HIV-positive as well, and in the chronic HIV stage. “Thank you for having me,” John said and returned the smile as best he could. “It’s been very…educational. I’m glad I came.” “Great,” Robert said, then his attention went to Linda. “Thanks for bringing your friend, Linda. And for coming again yourself.” “Oh, of course,” Linda said and smiled. Her hazel eyes glittered with warmth. “It’s a great group and you’re a great leader.” “Thank you. That’s so kind of you to say.” Robert tossed a glance over his shoulder, then leaned in toward John and Linda. “I just wanted to apologize for Doris.” “Apologize?” Linda repeated. “What did she do?” “Well, for starters, she’s not 33. She’s 64 and has been infected for thirty years. She’s also a former heroin addict and prostitute. She likes to pretend that she’s someone else entirely, and because we don’t want to upset her, we humor her. We pretend she’s being truthful when she talks about herself. I’d appreciate it if you help us keep her in the dark.” That last sentence had a tension to it that the rest of Robert’s words hadn’t had. It was almost like he’d warned them not to go against his will, or else. Not that it had been necessary to impress that on either John or Linda. John especially appreciated the revelation. Maybe having HIV was not as gruesome as Doris had made it seem then. Six Yvonne jerked awake when the phone rang. It rang and rang for several seconds before she realized where she was and what was going on. She pushed herself up on the bed and glanced around for the device. When she eventually spotted it on the floor beside the bed, it had stopped ringing. Even so, she rolled over on her side and fished it up to the bed. Crossing her legs Indian-style, she checked who had called her. It was Gabe, which was no surprise. He was the only one who had her latest burner number. He had left her a voicemail. She played it. “Mom, good news. I have the meds. Jane came through. Where do you want me to drop them off? Should I come to the motel? Call me.” Exhilaration streamed through her and she was suddenly wide awake. She made a fist in the air. Yes! Finally something was going their way. Now all they had to do was connect without Gabe leading the cops to her. She checked the time on the ancient clock radio on the nightstand. It was past six o’clock. So she must have slept

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When trying to be recognized by others, almost all people treat satisfying other people’s expectations as the means to that end. And that is in accordance with the stream of thought of reward-and-punishment education that says one will be praised if one takes appropriate action. If, for example, the main point of your job turns out to be satisfying other people’s expectations, then that job is going to be very hard on you. Because you’ll always be worried about other people looking at you and fear their judgment, and you are repressing your “I-ness.” It might come as a surprise to you, but almost none of my clients who come for counseling are selfish people. Rather, they are suffering trying to meet the expectations of other people, the expectations of their parents and teachers. So, in a good way, they can’t behave in a self-centered fashion.

Economics professor Chris Doucouliagos from Deakin University reported in 2017 that poverty does not, in fact, encourage people to 'strive more' and compete for wealth. Rather, economic inequality impedes access to education and training. Poverty - or the threat of it - removes the material means required for people to experiment and innovate in jobs or with businesses, or discourages them from taking that kind of financial risk. Insecure work conditions exacerbate this effect, as workers fight changes - like automation, or climate transition mechanisms - they perceive as threatening their income stream.

A stream of thoughts flows through one’s mind at a sacred-time.

It’s often said that an impoverished, poorly educated, agrarian country like China cannot sustain democracy. Yet my most powerful memory of that night 15 years ago is of the peasants who had come to Beijing to work as rickshaw drivers. During each lull in the firing, we could see the injured, caught in a no-man’s-land between us and the troops. We wanted to rescue them but didn’t have the guts. While most of us in the crowd cowered and sought cover, it was those uneducated rickshaw drivers who pedaled out directly toward the troops to pick up the bodies of the dead and wounded. Some of the rickshaw drivers were shot, but the rest saved many, many lives that night, rushing the wounded to hospitals as tears streamed down their cheeks. It would be churlish to point out that such people are ill-prepared for democracy, when they risked their lives for it.

He guarded him . . . like an eagle that stirs up its nest and hovers over its young, that spreads its wings to catch them and carries them on its pinions. The Lord alone led him; no foreign god was with him. (Deuteronomy 32:10–12) Our almighty God is like a parent who delights in leading the tender children in His care to the very edge of a precipice and then shoving them off the cliff into nothing but air. He does this so they may learn that they already possess an as-yet-unrealized power of flight that can forever add to the pleasure and comfort of their lives. Yet if, in their attempt to fly, they are exposed to some extraordinary peril, He is prepared to swoop beneath them and carry them skyward on His mighty wings. When God brings any of His children into a position of unparalleled difficulty, they may always count on Him to deliver them. from The Song of Victory When God places a burden upon you, He places His arms underneath you. There once was a little plant that was small and whose growth was stunted, for it lived under the shade of a giant oak tree. The little plant valued the shade that covered it and highly regarded the quiet rest that its noble friend provided. Yet there was a greater blessing prepared for this little plant. One day a woodsman entered the forest with a sharp ax and felled the giant oak. The little plant began to weep, crying out, “My shelter has been taken away. Now every fierce wind will blow on me, and every storm will seek to uproot me!” The guardian angel of the little plant responded, “No! Now the sun will shine and showers will fall on you more abundantly than ever before. Now your stunted form will spring up into loveliness, and your flowers, which could never have grown to full perfection in the shade, will laugh in the sunshine. And people in amazement will say, ‘Look how that plant has grown! How gloriously beautiful it has become by removing that which was its shade and its delight!’ ” Dear believer, do you understand that God may take away your comforts and privileges in order to make you a stronger Christian? Do you see why the Lord always trains His soldiers not by allowing them to lie on beds of ease but by calling them to difficult marches and service? He makes them wade through streams, swim across rivers, climb steep mountains, and walk many long marches carrying heavy backpacks of sorrow. This is how He develops soldiers—not by dressing them up in fine uniforms to strut at the gates of the barracks or to appear as handsome gentlemen to those who are strolling through the park. No, God knows that soldiers can only be made in battle and are not developed in times of peace. We may be able to grow the raw materials of which soldiers are made, but turning them into true warriors requires the education brought about by the smell of gunpowder and by fighting in the midst of flying bullets and exploding bombs, not by living through pleasant and peaceful times. So, dear Christian, could this account for your situation? Is the Lord uncovering your gifts and causing them to grow? Is He developing in you the qualities of a soldier by shoving you into the heat of the battle? Should you not then use every gift and weapon He has given you to become a conqueror? Charles H. Spurgeon

The question often comes, “Why didn’t He help me sooner?” It is not His order. He must first adjust you to the trouble and cause you to learn your lesson from it. His promise is, “I will be with him in trouble; I will deliver him and honor him.” He must be with you in the trouble first all day and all night. Then He will take you out of it. This will not come till you have stopped being restless and fretful about it and become calm and quiet. Then He will say, “It is enough.” God uses trouble to teach His children precious lessons. They are intended to educate us. When their good work is done, a glorious recompense will come to us through them. There is a sweet joy and a real value in them.

requires us to divide our attention between ever more emails, text messages, cellphone calls, video streams, and blinking banners, resulting, he argues, in lowered productivity and a distracted life devoid of meaning and depth. A similar point is made by Hal Crowther (2010: 108) in an essay in Granta: Though the educational potential of the Internet is limitless, it is becoming apparent that wired students use technology less to learn than to distract themselves from learning, and to take advantage of toxic shortcuts like research-paper databases and essay-writing websites.

As articulated by Janet, the Canadian approach to identifying children who are struggling with reading and catching them up is based on this idea that all children can achieve with the right input. As expressed by Bob in his office, the pan-Canadian decision to delay even setting (let alone streaming) until high school means that no one’s options are closed down at a young age due to them not having reached the required stage of development yet.

this. I know law, and custom, and education, and friends, when they side with godliness, are a great advantage to it, by affording helps, and removing those impediments that might stick much with carnal minds. But truth is not your own, till it be received in its proper evidence; nor your faith divine, till you believe what you believe, because God is true who doth reveal it; nor are you the children of God, till you love him for himself; nor are you truly religious, till the truth and goodness of religion itself be the principal thing that maketh you religious. It helpeth much to discover a man's sincerity, when he is not only religious among the religious, but among the profane, and the enemies, and scorners, and persecutors of religion: and when a man doth not pray only in a praying family, but among the prayerless, and the deriders of fervent constant prayer: and when a man is heavenly among them that are earthly, and temperate among the intemperate and riotous, and holdeth the truth among those that reproach it and that hold the contrary: when a man is not carried only by a stream of company, or outward advantages, to his religion, nor avoideth sin for want of a temptation, but is religious though against the stream, and innocent when cast (unwillingly) upon temptations; and is godly where godliness is accounted singularity, hypocrisy, faction, humour, disobedience, or heresy; and will rather let go the reputation of his honesty, than his honesty itself.

I know law, and custom, and education, and friends, when they side with godliness, are a great advantage to it, by affording helps, and removing those impediments that might stick much with carnal minds. But truth is not your own, till it be received in its proper evidence; nor your faith divine, till you believe what you believe, because God is true who doth reveal it; nor are you the children of God, till you love him for himself; nor are you truly religious, till the truth and goodness of religion itself be the principal thing that maketh you religious. It helpeth much to discover a man's sincerity, when he is not only religious among the religious, but among the profane, and the enemies, and scorners, and persecutors of religion: and when a man doth not pray only in a praying family, but among the prayerless, and the deriders of fervent constant prayer: and when a man is heavenly among them that are earthly, and temperate among the intemperate and riotous, and holdeth the truth among those that reproach it and that hold the contrary: when a man is not carried only by a stream of company, or outward advantages, to his religion, nor avoideth sin for want of a temptation, but is religious though against the stream, and innocent when cast (unwillingly) upon temptations; and is godly where godliness is accounted singularity, hypocrisy, faction, humour, disobedience, or heresy; and will rather let go the reputation of his honesty, than his honesty itself.

In 1921, Terman decided to make the study of the gifted his life work. Armed with a large grant from the Commonwealth Foundation, he put together a team of fieldworkers and sent them out into California’s elementary schools. Teachers were asked to nominate the brightest students in their classes. Those children were given an intelligence test. The students who scored in the top 10 percent were then given a second IQ test, and those who scored above 130 on that test were given a third IQ test, and from that set of results Terman selected the best and the brightest. By the time Terman was finished, he had sorted through the records of some 250,000 elementary and high school students, and identified 1,470 children whose IQs averaged over 140 and ranged as high as 200. That group of young geniuses came to be known as the “Termites,” and they were the subjects of what would become one of the most famous psychological studies in history. For the rest of his life, Terman watched over his charges like a mother hen. They were tracked and tested, measured and analyzed. Their educational attainments were noted, marriages followed, illnesses tabulated, psychological health charted, and every promotion and job change dutifully recorded. Terman wrote his recruits letters of recommendation for jobs and graduate school applications. He doled out a constant stream of advice and counsel, all the time recording his findings in thick red volumes entitled Genetic Studies of Genius.

As public funding has been cut and cut again, universities have come to rely on increased use of patents and control of knowledge for revenue streams, and on corporate branding and influence. This market-driven, privatized approach to funding higher education has in turn created an administrative style catering to commercialization—with presidents making the big dollars and academics and educators being relegated to the role of workers in the corporate university. The heightened commercialism is changing the approach, tenor and focus of these institutions and their faculties, and the experiences of their students, as institutional goals are shifted away from higher education’s traditional core commitment to research, teaching, and the production of public knowledge.

To do this, Koch employed a tactic known as the “echo chamber,” of which it had become a master. The echo chamber allowed Koch to amplify its message while hiding its hand. The strategy originated from the network of think tanks and academic programs that Charles Koch had been building for almost forty years. In 1974, when Charles Koch laid out his strategy for launching a libertarian revolution in the United States, he listed education as the first of four pillars in his strategy.III He had pursued this strategy with great success, building the Cato Institute think tank and academic centers like the Mercatus Center at George Mason University. These efforts had a philosophical, almost noble, feel to them. The stated goal was to fund scholars and big ideas that would slowly move society toward an understanding of Charles Koch’s political vision. By 2009, the educational enterprise had become a network of shell enterprises and hidden funding streams that gave immediate tactical support to Koch Industries’ lobbying goals. Ideas are the raw material of all legislation. In Washington, DC, there is a surprisingly small congregation of think tanks, policy shops, media outlets, and academic institutions that shape the daily political conversation. Over the decades, Koch Industries became adept at seeding this territory with its own ideas, and its own thinkers, in a way that hid its influence. The echo chamber tactic began when Koch’s lobbyists would commission and pay for an academic study, without claiming credit for it. That study, seemingly independent of Koch, was then fed into a series of think tanks and foundations that Koch controlled. Finally, the work of those think tanks was weaponized into the raw ammunition of political campaigns. Taken together, it had the effect of making the message from Koch Industries’ lobbying shop seem far louder, and far more popular, than it really was. This, in turn, had a surprisingly strong effect on senators and other lawmakers, who paid close attention to public sentiment.

On the right training of the generation now arising, turns not only the individual salvation of each member in it, not only the religious hope of the age which is approaching, but the fate of all future generations in a large degree. Train up him who is now a boy for Christ, and you not only sanctify that soul, but you set on foot the best earthly agencies to redeem the whole broadening stream of human beings who shall proceed from him, down to the time when men cease to marry and give in marriage. Until then, the work of education is neverending.