Theory Vs Practice Quotes

Right now I'm thinking a good deal about emancipation. One of our sins was slavery, another was emancipation. It's a paradox. In theory, emancipation was one of the glories of our democracy - and it was. But the way it was done led to tragedy, turning four million people loose with no jobs or trades or learning. And then in 1877 for a few electoral votes, just abandoning them entirely. A huge amount of pain and trouble resulted. Everybody in America is still paying for it.

Companies should be the best possible place to practice fulfillment, to live out values and to realize deep connectivity and purpose.

This assumption of the intrinsically repressive nature of collective experience and redemptive power of individuation is a staple of contemporary art theory and criticism. I would argue that a closer analysis of collaborative and collective art practices can reveal a more complex model of social change and identity, one in which the binary oppositions of divided vs. coherent subjectivity, desiring singularity vs. totalizing collective, liberating distanciation vs. stultifying interdependence, are challenged and complicated.

However, the distinction of groups is optional. The group is not an ontological entity like the biological species. The various group concepts intersect one another. The historian chooses, according to the special plan of his studies, the features and attributes that determine the classification of individuals into various groups. The grouping may integrate people speaking the same language or professing the same religion or practicing the same vocation or occupation or descended from the same ancestry. The group concept of Gobineau was different from that of Marx. In short, the group concept is an ideal type and as such is derived from the historian's understanding of the historical forces and events. Only individuals think and act. Each individual's thinking and acting is influenced by his fellows' thinking and acting.

According to one recent study [...] the [climate change] denial-espousing think tanks and other advocacy groups making up what sociologist Robert Brulle calls the “climate change counter-movement” are collectively pulling in more than $ 900 million per year for their work on a variety of right-wing causes, most of it in the form of “dark money”— funds from conservative foundations that cannot be fully traced. This points to the limits of theories like cultural cognition that focus exclusively on individual psychology. The deniers are doing more than protecting their personal worldviews - they are protecting powerful political and economic interests that have gained tremendously from the way Heartland and others have clouded the climate debate. The ties between the deniers and those interests are well known and well documented. Heartland has received more than $ 1 million from ExxonMobil together with foundations linked to the Koch brothers and the late conservative funder Richard Mellon Scaife. Just how much money the think tank receives from companies, foundations, and individuals linked to the fossil fuel industry remains unclear because Heartland does not publish the names of its donors, claiming the information would distract from the “merits of our positions.” Indeed, leaked internal documents revealed that one of Heartland’s largest donors is anonymous - a shadowy individual who has given more than $ 8.6 million specifically to support the think tank’s attacks on climate science. Meanwhile, scientists who present at Heartland climate conferences are almost all so steeped in fossil fuel dollars that you can practically smell the fumes. To cite just two examples, the Cato Institute’s Patrick Michaels, who gave the 2011 conference keynote, once told CNN that 40 percent of his consulting company’s income comes from oil companies (Cato itself has received funding from ExxonMobil and Koch family foundations). A Greenpeace investigation into another conference speaker, astrophysicist Willie Soon, found that between 2002 and 2010, 100 percent of his new research grants had come from fossil fuel interests.

RFRA is evidence of an agenda of one-way accommodation, where the religious believer is the center of the universe and the rest of us are supposed to make way. Each one of us is, on this theory, a self-enclosed universe where our only obligations are to ourselves. It is a recipe for intolerance; self-centered practices; harm to children, women, and the vulnerable; and, ultimately, if permitted to fester, religious war. Do you know why we haven't had a religious civil war yet, like the rest of the world? Because we did not countenance extreme religious liberty until now.

Varied rhythms are useful for fast runs and passages. Diversifying the rhythms will help you keep your practicing engaged and focused while also enabling you to play evenly. There are many ways to vary rhythms. You can play dotted rhythms such as in Figure 1. You can also experiment playing the run in groups of three notes such as in Figure 2. For more diversification, play the run in groups of four notes, five notes, as well as in triplets as shown in Figure 3. Come up with new ways of varying the rhythms for your fast passages. Note that when you play a varied rhythm, you should also play the opposite varied rhythm immediately after. See A vs. B in the figures below.

keeping with our old friend Cicero, here are the three points of comparison that I will discuss in this essay: the preferences for 1) Anglophone outlining of one’s arguments vs. European drifting through arguments more organically; 2) Anglophone clarity vs. European intellectuality; and, 3) Anglophone arguments through specific anecdotes that demonstrate ideas from a practical standpoint vs. European discussion of theories in the abstract.

1. Omnipresent and Omnipotent Authoritarianism: Authoritarian Media vs. Social Media?2. Istanbul Mobil'ized: Mobile Phones' Contribution to Political Participation and Activism in Istanbul Gezi Park Protests and Onwards. 3. The Gezi Park Protest and #resistgezi: A Chronicle of Tweeting the Protests. 4. Peace Journalism: Urgently and Desperately Needed in Post-Election Turkey.5. Critical Thinking Skills on Social Media: A Blooming Season Or A Period Of Decline? 6. Social media, blended learning and constructivism: A jigsaw completed by the uses and gratifications theory? 7. Educational uses of social media and problem-based learning. 8. The future of the new media: The mobile generation and interpersonal communication. 9. "Keep in E-Touch" Personality and Facebook use (with Ng)10. Of Kate Moss & Marilyn Monroe: Body Dissatisfaction and its Relation to Media (with Dev)11. Media psychology and intercultural communication: The social representations of Vietnam on Turkish newspapers. 12. Regional Journalism in Southeast Asia and ASEAN Identity in Making

In his Viveka-Cudāmani (vs. 77), the famous Vedānta master Shankara characterizes objects (vishaya) as “poison” (visha), because they tarnish consciousness by distracting it from its real task, which is to mirror reality. Our attention is constantly pulled outward by objects, and this externalization of our consciousness prevents us from truly being ourselves. “When the mind pursues the roving senses,” states the Bhagavad-Gītā (2.67), “it carries away wisdom (prajnā), even as the wind [carries away] a ship on water.” Sense perceptions pollute our inner environment, keeping our mind in a state of turmoil. We are forever hoping for experiences that will make us happy and whole, but our desire for happiness can never be satisfied by external experiences. “Whatever pleasures spring from contact [with sense objects], they are only sources of suffering,” declares the Bhagavad-Gītā (5.22). To find true happiness and peace, we need to unclutter our mind and remain still. The fatal consequences of focusing on objects rather than the ultimate Subject, the Self, are described very well in that ancient Yoga scripture (2.62–63): When a man contemplates objects, attachment to them is produced. From attachment springs desire [for further contact with the objects] and from desire comes anger (when that desire is frustrated]. From anger arises confusion, from confusion [comes] failure of memory; from failure of memory [arises] the loss of wisdom (buddhi); upon the loss of wisdom, [a person] perishes. Emotional confusion (sammoha) profoundly upsets our cognitive faculties: We lose our sense of direction, purpose, and identity. The Sanskrit word for this state is smriti-bhramsha or “failure of memory/mindfulness.” When we fail to “recollect” ourselves, wisdom (buddhi) cannot shine forth. But without wisdom, we, as members of the species Homo sapiens, are doomed to forfeit not only our status as human beings but our very life. Spiritual ignorance is binding and ultimately ruinous. Wisdom can set us free. In Shankara’s Ātma-Bodha (vs. 16), we read: Even though the Self is all-pervading, it does not shine in everything. It shines only in the organ-of-wisdom (buddhi), like a reflection in a clear medium [such as water or a mirror]. The “organ of wisdom,” which is often called the “higher mind,” is predominantly composed of sattva, the lucidity factor of the cosmos. There is a family resemblance between the sattva and the Self, and this curious affinity makes it possible for the Self’s radiant presence to manifest itself to human beings.

The remaining challenge is to realize our higher or true nature in the midst of daily life. This is the ideal of “spontaneous ecstasy” (sahaja-samādhi), which is stable and permanent. This sublime condition of enlightenment is the same as “living liberation,” about which Shankara says in his Viveka-Cudāmani (vs. 438): He who never has the thought of “I” with regard to the body and the senses and the thought of “this” in respect of something different to the “That” [i.e., Reality] is regarded as a [being] who is liberated in life (jīvan-mukta).