We must now consider moral virtues. We shall speak (1) of the difference between them and intellectual virtues; (2) of their distinction, one from another, in respect of their proper matter; (3) of the difference between the chief or cardinal virtues and the others.
(3) Whether virtue is adequately divided into moral and intellectual virtue?
(5) Whether, on the other hand, there can be intellectual without moral virtue?
Objection 1: It would seem that every virtue is a moral virtue. Because moral virtue is so called from the Latin "mos," i.e. custom. Now, we can accustom ourselves to the acts of all the virtues. Therefore every virtue is a moral virtue.
Objection 2: Further, the Philosopher says (Ethic. ii, 6) that moral virtue is "a habit of choosing the rational mean." But every virtue is a habit of choosing: since the acts of any virtue can be done from choice. And, moreover, every virtue consists in following the rational mean in some way, as we shall explain further on (Question , Articles ,2,3). Therefore every virtue is a moral virtue.
Objection 3: Further, Cicero says (De Invent. Rhet. ii) that "virtue is a habit like a second nature, in accord with reason." But since every human virtue is directed to man's good, it must be in accord with reason: since man's good "consists in that which agrees with his reason," as Dionysius states (Div. Nom. iv). Therefore every virtue is a moral virtue.
On the contrary, The Philosopher (Ethic. i, 13): "When we speak of a man's morals, we do not say that he is wise or intelligent, but that he is gentle or sober." Accordingly, then, wisdom and understanding are not moral virtues: and yet they are virtues, as stated above (Question , Article ). Therefore not every virtue is a moral virtue.
I answer that, In order to answer this question clearly, we must consider the meaning of the Latin word "mos"; for thus we shall be able to discover what a "moral" virtue is. Now "mos" has a twofold meaning. For sometimes it means custom, in which sense we read (Acts 15:1): "Except you be circumcised after the manner (morem) of Moses, you cannot be saved." Sometimes it means a natural or quasi-natural inclination to do some particular action, in which sense the word is applied to dumb animals. Thus we read (2 Macc. 1:2) that "rushing violently upon the enemy, like lions [*Leonum more, i.e. as lions are in the habit of doing], they slew them": and the word is used in the same sense in Ps. 67:7, where we read: "Who maketh men of one manner [moris] to dwell in a house." For both these significations there is but one word in Latin; but in the Greek there is a distinct word for each, for the word "ethos" is written sometimes with a long, and sometimes a short "e".
Now "moral" virtue is so called from "mos" in the sense of a natural or quasi-natural inclination to do some particular action. And the other meaning of "mos," i.e. "custom," is akin to this: because custom becomes a second nature, and produces an inclination similar to a natural one. But it is evident that inclination to an action belongs properly to the appetitive power, whose function it is to move all the powers to their acts, as explained above (Question , Article ). Therefore not every virtue is a moral virtue, but only those that are in the appetitive faculty.
Reply to Objection 1: This argument takes "mos" in the sense of "custom."
Reply to Objection 2: Every act of virtue can be done from choice: but no virtue makes us choose aright, save that which is in the appetitive part of the soul: for it has been stated above that choice is an act of the appetitive faculty (Question , Article ). Wherefore a habit of choosing, i.e. a habit which is the principle whereby we choose, is that habit alone which perfects the appetitive faculty: although the acts of other habits also may be a matter of choice.
Reply to Objection 3: "Nature is the principle of movement" (Phys. ii, text. 3). Now to move the faculties to act is the proper function of the appetitive power. Consequently to become as a second nature by consenting to the reason, is proper to those virtues which are in the appetitive faculty.
Objection 1: It would seem that moral virtue does not differ from intellectual virtue. For Augustine says (De Civ. Dei iv, 21) "that virtue is the art of right conduct." But art is an intellectual virtue. Therefore moral and intellectual virtue do not differ.
Objection 2: Further, some authors put science in the definition of virtues: thus some define perseverance as a "science or habit regarding those things to which we should hold or not hold"; and holiness as "a science which makes man to be faithful and to do his duty to God." Now science is an intellectual virtue. Therefore moral virtue should not be distinguished from intellectual virtue.
Objection 3: Further, Augustine says (Soliloq. i, 6) that "virtue is the rectitude and perfection of reason." But this belongs to the intellectual virtues, as stated in Ethic. vi, 13. Therefore moral virtue does not differ from intellectual.
Objection 4: Further, a thing does not differ from that which is included in its definition. But intellectual virtue is included in the definition of moral virtue: for the Philosopher says (Ethic. ii, 6) that "moral virtue is a habit of choosing the mean appointed by reason as a prudent man would appoint it." Now this right reason that fixes the mean of moral virtue, belongs to an intellectual virtue, as stated in Ethic. vi, 13. Therefore moral virtue does not differ from intellectual.
On the contrary, It is stated in Ethic. i, 13 that "there are two kinds of virtue: some we call intellectual; some moral."
I answer that, Reason is the first principle of all human acts; and whatever other principles of human acts may be found, they obey reason somewhat, but in various ways. For some obey reason blindly and without any contradiction whatever: such are the limbs of the body, provided they be in a healthy condition, for as soon as reason commands, the hand or the foot proceeds to action. Hence the Philosopher says (Polit. i, 3) that "the soul rules the body like a despot," i.e. as a master rules his slave, who has no right to rebel. Accordingly some held that all the active principles in man are subordinate to reason in this way. If this were true, for man to act well it would suffice that his reason be perfect. Consequently, since virtue is a habit perfecting man in view of his doing good actions, it would follow that it is only in the reason, so that there would be none but intellectual virtues. This was the opinion of Socrates, who said "every virtue is a kind of prudence," as stated in Ethic. vi, 13. Hence he maintained that as long as man is in possession of knowledge, he cannot sin; and that every one who sins, does so through ignorance.
Now this is based on a false supposition. Because the appetitive faculty obeys the reason, not blindly, but with a certain power of opposition; wherefore the Philosopher says (Polit. i, 3) that "reason commands the appetitive faculty by a politic power," whereby a man rules over subjects that are free, having a certain right of opposition. Hence Augustine says on Ps. 118 (Serm. 8) that "sometimes we understand [what is right] while desire is slow, or follows not at all," in so far as the habits or passions of the appetitive faculty cause the use of reason to be impeded in some particular action. And in this way, there is some truth in the saying of Socrates that so long as a man is in possession of knowledge he does not sin: provided, however, that this knowledge is made to include the use of reason in this individual act of choice.
Accordingly for a man to do a good deed, it is requisite not only that his reason be well disposed by means of a habit of intellectual virtue; but also that his appetite be well disposed by means of a habit of moral virtue. And so moral differs from intellectual virtue, even as the appetite differs from the reason. Hence just as the appetite is the principle of human acts, in so far as it partakes of reason, so are moral habits to be considered virtues in so far as they are in conformity with reason.
Reply to Objection 1: Augustine usually applies the term "art" to any form of right reason; in which sense art includes prudence which is the right reason about things to be done, even as art is the right reason about things to be made. Accordingly, when he says that "virtue is the art of right conduct," this applies to prudence essentially; but to other virtues, by participation, for as much as they are directed by prudence.
Reply to Objection 2: All such definitions, by whomsoever given, were based on the Socratic theory, and should be explained according to what we have said about art (ad 1).
Reply to Objection 4: Right reason which is in accord with prudence is included in the definition of moral virtue, not as part of its essence, but as something belonging by way of participation to all the moral virtues, in so far as they are all under the direction of prudence.
Objection 1: It would seem that virtue is not adequately divided into moral and intellectual. For prudence seems to be a mean between moral and intellectual virtue, since it is reckoned among the intellectual virtues (Ethic. vi, 3,5); and again is placed by all among the four cardinal virtues, which are moral virtues, as we shall show further on (Question , Article ). Therefore virtue is not adequately divided into intellectual and moral, as though there were no mean between them.
Objection 2: Further, contingency, perseverance, and patience are not reckoned to be intellectual virtues. Yet neither are they moral virtues; since they do not reduce the passions to a mean, and are consistent with an abundance of passion. Therefore virtue is not adequately divided into intellectual and moral.
Objection 3: Further, faith, hope, and charity are virtues. Yet they are not intellectual virtues: for there are only five of these, viz. science, wisdom, understanding, prudence, and art, as stated above (Question , Articles ,3,5). Neither are they moral virtues; since they are not about the passions, which are the chief concern of moral virtue. Therefore virtue is not adequately divided into intellectual and moral.
On the contrary, The Philosopher says (Ethic. ii, 1) that "virtue is twofold, intellectual and moral."
I answer that, Human virtue is a habit perfecting man in view of his doing good deeds. Now, in man there are but two principles of human actions, viz. the intellect or reason and the appetite: for these are the two principles of movement in man as stated in De Anima iii, text. 48. Consequently every human virtue must needs be a perfection of one of these principles. Accordingly if it perfects man's speculative or practical intellect in order that his deed may be good, it will be an intellectual virtue: whereas if it perfects his appetite, it will be a moral virtue. It follows therefore that every human virtue is either intellectual or moral.
Reply to Objection 1: Prudence is essentially an intellectual virtue. But considered on the part of its matter, it has something in common with the moral virtues: for it is right reason about things to be done, as stated above (Question , Article ). It is in this sense that it is reckoned with the moral virtues.
Reply to Objection 2: Contingency and perseverance are not perfections of the sensitive appetite. This is clear from the fact that passions abound in the continent and persevering man, which would not be the case if his sensitive appetite were perfected by a habit making it conformable to reason. Contingency and perseverance are, however, perfections of the rational faculty, and withstand the passions lest reason be led astray. But they fall short of being virtues: since intellectual virtue, which makes reason to hold itself well in respect of moral matters, presupposes a right appetite of the end, so that it may hold itself aright in respect of principles, i.e. the ends, on which it builds its argument: and this is wanting in the continent and persevering man. Nor again can an action proceeding from two principles be perfect, unless each principle be perfected by the habit corresponding to that operation: thus, however perfect be the principal agent employing an instrument, it will produce an imperfect effect, if the instrument be not well disposed also. Hence if the sensitive faculty, which is moved by the rational faculty, is not perfect; however perfect the rational faculty may be, the resulting action will be imperfect: and consequently the principle of that action will not be a virtue. And for this reason, contingency, desisting from pleasures, and perseverance in the midst of pains, are not virtues, but something less than a virtue, as the Philosopher maintains (Ethic. vii, 1,9).
Reply to Objection 3: Faith, hope, and charity are superhuman virtues: for they are virtues of man as sharing in the grace of God.
Objection 1: It would seem that moral can be without intellectual virtue. Because moral virtue, as Cicero says (De Invent. Rhet. ii) is "a habit like a second nature in accord with reason." Now though nature may be in accord with some sovereign reason that moves it, there is no need for that reason to be united to nature in the same subject, as is evident of natural things devoid of knowledge. Therefore in a man there may be a moral virtue like a second nature, inclining him to consent to his reason, without his reason being perfected by an intellectual virtue.
Objection 2: Further, by means of intellectual virtue man obtains perfect use of reason. But it happens at times that men are virtuous and acceptable to God, without being vigorous in the use of reason. Therefore it seems that moral virtue can be without intellectual.
Objection 3: Further moral virtue makes us inclined to do good works. But some, without depending on the judgment of reason, have a natural inclination to do good works. Therefore moral virtues can be without intellectual virtues.
On the contrary, Gregory says (Moral. xxii) that "the other virtues, unless we do prudently what we desire to do, cannot be real virtues." But prudence is an intellectual virtue, as stated above (Question , Article ). Therefore moral virtues cannot be without intellectual virtues.
I answer that, Moral virtue can be without some of the intellectual virtues, viz. wisdom, science, and art; but not without understanding and prudence. Moral virtue cannot be without prudence, because it is a habit of choosing, i.e. making us choose well. Now in order that a choice be good, two things are required. First, that the intention be directed to a due end; and this is done by moral virtue, which inclines the appetitive faculty to the good that is in accord with reason, which is a due end. Secondly, that man take rightly those things which have reference to the end: and this he cannot do unless his reason counsel, judge and command aright, which is the function of prudence and the virtues annexed to it, as stated above (Question , Articles ,6). Wherefore there can be no moral virtue without prudence: and consequently neither can there be without understanding. For it is by the virtue of understanding that we know self-evident principles both in speculative and in practical matters. Consequently just as right reason in speculative matters, in so far as it proceeds from naturally known principles, presupposes the understanding of those principles, so also does prudence, which is the right reason about things to be done.
Reply to Objection 1: The inclination of nature in things devoid of reason is without choice: wherefore such an inclination does not of necessity require reason. But the inclination of moral virtue is with choice: and consequently in order that it may be perfect it requires that reason be perfected by intellectual virtue.
Reply to Objection 2: A man may be virtuous without having full use of reason as to everything, provided he have it with regard to those things which have to be done virtuously. In this way all virtuous men have full use of reason. Hence those who seem to be simple, through lack of worldly cunning, may possibly be prudent, according to Mt. 10:16: "Be ye therefore prudent [Douay: 'wise'] as serpents, and simple as doves."
Reply to Objection 3: The natural inclination to a good of virtue is a kind of beginning of virtue, but is not perfect virtue. For the stronger this inclination is, the more perilous may it prove to be, unless it be accompanied by right reason, which rectifies the choice of fitting means towards the due end. Thus if a running horse be blind, the faster it runs the more heavily will it fall, and the more grievously will it be hurt. And consequently, although moral virtue be not right reason, as Socrates held, yet not only is it "according to right reason," in so far as it inclines man to that which is, according to right reason, as the Platonists maintained [*Cf. Plato, Meno xli.]; but also it needs to be "joined with right reason," as Aristotle declares (Ethic. vi, 13).
Objection 1: It would seem that there can be intellectual without moral virtue. Because perfection of what precedes does not depend on the perfection of what follows. Now reason precedes and moves the sensitive appetite. Therefore intellectual virtue, which is a perfection of the reason, does not depend on moral virtue, which is a perfection of the appetitive faculty; and can be without it.
Objection 2: Further, morals are the matter of prudence, even as things makeable are the matter of art. Now art can be without its proper matter, as a smith without iron. Therefore prudence can be without the moral virtue, although of all the intellectual virtues, it seems most akin to the moral virtues.
Objection 3: Further, prudence is "a virtue whereby we are of good counsel" (Ethic. vi, 9). Now many are of good counsel without having the moral virtues. Therefore prudence can be without a moral virtue.
On the contrary, To wish to do evil is directly opposed to moral virtue; and yet it is not opposed to anything that can be without moral virtue. Now it is contrary to prudence "to sin willingly" (Ethic. vi, 5). Therefore prudence cannot be without moral virtue.
I answer that, Other intellectual virtues can, but prudence cannot, be without moral virtue. The reason for this is that prudence is the right reason about things to be done (and this, not merely in general, but also in particular); about which things actions are. Now right reason demands principles from which reason proceeds to argue. And when reason argues about particular cases, it needs not only universal but also particular principles. As to universal principles of action, man is rightly disposed by the natural understanding of principles, whereby he understands that he should do no evil; or again by some practical science. But this is not enough in order that man may reason aright about particular cases. For it happens sometimes that the aforesaid universal principle, known by means of understanding or science, is destroyed in a particular case by a passion: thus to one who is swayed by concupiscence, when he is overcome thereby, the object of his desire seems good, although it is opposed to the universal judgment of his reason. Consequently, as by the habit of natural understanding or of science, man is made to be rightly disposed in regard to the universal principles of action; so, in order that he be rightly disposed with regard to the particular principles of action, viz. the ends, he needs to be perfected by certain habits, whereby it becomes connatural, as it were, to man to judge aright to the end. This is done by moral virtue: for the virtuous man judges aright of the end of virtue, because "such a man is, such does the end seem to him" (Ethic. iii, 5). Consequently the right reason about things to be done, viz. prudence, requires man to have moral virtue.
Reply to Objection 1: Reason, as apprehending the end, precedes the appetite for the end: but appetite for the end precedes the reason, as arguing about the choice of the means, which is the concern of prudence. Even so, in speculative matters the understanding of principles is the foundation on which the syllogism of the reason is based.
Reply to Objection 2: It does not depend on the disposition of our appetite whether we judge well or ill of the principles of art, as it does, when we judge of the end which is the principle in moral matters: in the former case our judgment depends on reason alone. Hence art does not require a virtue perfecting the appetite, as prudence does.
Reply to Objection 3: Prudence not only helps us to be of good counsel, but also to judge and command well. This is not possible unless the impediment of the passions, destroying the judgment and command of prudence, be removed; and this is done by moral virtue.


text:
BATALLA DE LAS TERMOPILAS PDF
1 Los orígenes de Leónidas; 2 El mensaje secreto y el oráculo; 3 La delegación para Jerjes I; 4 Camino a las Termópilas; 5 La batalla de las. Este libro es una guía práctica y accesible para saber más sobre la batalla de las Termópilas, que le aportará la información esencial y le permitirá ganar. : Batalla de las Termopilas [The Battle of Thermopylae]: La hazaña de Leónidas [The Heroism of Leonidas] (Audible Audio Edition): Online Studio.
Author: Kara Gucage
Country: Republic of Macedonia
Uploader: Vobei
Learning from a runner that the Phocians had not held the path, Leonidas called a council of war at dawn. Congress adopted this dual-pronged strategy. The legend of Thermopylae, as told by Herodotus, has it that the Spartans had consulted the Oracle at Delphi earlier in the year.
The vastly outnumbered Greeks held off the Persians for seven days including three of battle before the rear-guard was annihilated in one of history's most famous last stands. However, once there, being warned by Alexander I of Macedon that the vale could be bypassed through Sarantoporo Pass and that Xerxes' army was overwhelming, the Greeks retreated. A sign, under the ee, reads simply: Ina second monument was officially unveiled df the Greek government, dedicated to the Thespians who fought with the Spartans.
A congress of city-states met at Corinth in late autumn of BC, [38] and a confederate alliance of Dd city-states was formed. From the film Go Tell the Spartans.
The Athenian politician and general Themistocles had proposed that the allied Greeks block the advance of the Persian army at the pass of Thermopylae, and simultaneously block the Persian navy at the Straits of Artemisium. The "congress" met again in the spring of BC. Egypt, Greece, and Rome: Herodotus observes this was very uncommon for the Persians, batslla they traditionally treated "valiant warriors" with great honour the example of Pytheas, captured off Skiathos before the Battle of Artemisiumstrengthens this suggestion.
Although no obstacle to individuals, such terrain would not be passable by an army and its baggage train. Both ancient and modern writers have used the Battle of Thermopylae as an example of the power of a patriotic army defending its native soil. The most likely theory is that Leonidas chose to form a rearguard so that the other Greek contingents could get away. The Athenians had also been preparing for war with the Persians since the mids BC, and in BC the decision was taken, under the guidance of the Athenian politician Themistoclesto build a massive fleet of bqtalla that would be essential for the Greeks to fight the Persians.
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Persians gain control of PhocisBoeotiaand Attica [3]. The Thebans have also been the subject of some discussion.
Batalla das Termópilas
The Spartan force was reinforced en route to Thermopylae by contingents from various cities and numbered more than 7, by the time it arrived at the pass. It branched, with one path leading to Phocis and the other down to the Malian Gulf at Alpenus, the first town of Locris. Also obedience in its highest form is not obedience to a constant and compulsory law, but a persuaded or voluntary yielded obedience to an issued command After the Persians' departure, the Greeks collected their dead and buried them on the hill.
Retrieved 10 August Upon hearing this, Tigranesa Persian general, said: At dawn, Xerxes made libationspausing to allow the Immortals sufficient time to descend the mountain, and then began his advance. The old track appears at the foot of the hills around the plain, flanked by a modern road. Retrieved 9 October When the Persians recovered Leonidas' body, Xerxes, in a rage against Leonidas, ordered that the head be cut off and the body crucified.
Whatever the real numbers were, however, it is clear that Xerxes was anxious to ensure a successful expedition by mustering an overwhelming numerical superiority by land and by sea. It is not for riches that they contend but for honour! Go, stranger, and to Lacedaemon tell That here, obeying her behests, we fell. The battle is revisited in countless adages and works of popular culture, such as in films e.
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This was remarkable for the disjointed Greek world, especially since many of the city-states in attendance were still technically at war with each other. Go tell the Spartans, you who read: For instance, Plutarch recounts, in his Sayings of Spartan Womenupon his departure, Leonidas' wife Gorgo asked what she should do if he did not return, to which Leonidas replied, "Marry a good man and have good children.
Oh Stranger, tell the Spartans That we lie here obedient to their word. Xerxes sent a Persian emissary to negotiate with Leonidas. On the second day, Xerxes again sent in the infantry to attack the pass, "supposing that their enemies, being so few, were now disabled by wounds and could no longer resist. Vegetation is scarce and consists of low, thorny shrubs. In universal terms, a small, free people had willingly outfought huge numbers of imperial subjects who advanced under the lash.
The form of this ancient Greek poetry is an elegiac coupletcommonly used for epitaphs.
Batalla das Termópilas – Wikipedia, a enciclopedia libre
That here, by Spartan law, we lie. After the second day, a local resident named Ephialtes betrayed the Greeks by revealing a small path that led behind the Greek lines. Leonidas, aware that his force was being outflanked, dismissed the bulk of the Greek army and remained to guard their retreat with Spartans and Thespiansfighting to the death. Filling Gaps in the Thermopylae Epigram". Herodotus says they jumped up and were greatly amazed.
The Persian Empire was still relatively young and prone to revolts amongst its subject peoples. Although probably unsuitable for cavalry, this path could easily be traversed by the Persian infantry many of whom were versed in mountain warfare.
Archived from the original on 19 March
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redpajama_set_name: RedPajamaCommonCrawl


People tend to accept conditions thinking that there is no real cure or help available to them.
Typically people have lived with the phobia for many years and just now accept it is part of them.
Phobias tend to fill people with so much dread they start to sweat, shake or even feel faint.
about hypnotherapy is that it deals with the underlying issue in the unconscious mind.
state the therapist can work with the unconscious mind.
especially if loved ones directly suffer as a result of their phobia.


text:
Pulse News Mexico
News from Mexico and around the world
A Smashing Mexican Tradition
Posted on December 14, 2018 December 12, 2020 by Pulse News MexicoIn Culture, Mexico
Photo: AND40.com
By THE PULSE NEWS MEXICO STAFF
Shaped like superheroes, seven-pointed spheres or pink furry donkeys, paper maché piñatas are a defining staple of Mexican culture, bringing a festive touch to birthday parties and celebrations across the nation.
Around the holiday season, however, piñatas are ubiquitous in Mexico.
Throughout the month of December, the cardboard and tissue paper creations spill out of small family shops and hang in enormous clusters from market stalls. Inside homes and schools, piñatas wearily await to be smashed come Las Posadas, a nine-day celebration commemorating the pilgrimage of Mary and Joseph from Nazareth to Bethlehem and culminating on Dec. 24, the night before Christmas.
Piñatas are typically made from sturdy cardboard or a thin clay shell. The base is then covered laboriously with a thick paste and either painted or covered in hundreds of bits of colorful tissue paper. When dried, goodies are stuffed through an open hole in the piñata's top or, if it's a character, the back. Treats generally include candy, oranges and small toys.
Theories about the history of the piñata vary greatly, but many people say the husks first originated in China, where they were used to celebrate the New Year. The early piñatas were stuffed with seeds and shaped into figures of the Chinese calendar, like cows, oxen or buffaloes. The ceremony concluded by burning the figures, and piñata ashes were thought to have brought good luck to those who collected them.
After Venetian explorer Marco Polo arrived in Asia in the 13th century, the tradesman took piñatas back home to Italy, where the name "pignatta," or "fragile pot" in Italian, was given. The Catholic Church soon appropriated piñatas to celebrate Lent, and when the custom eventually spread to Spain in the 14th century, the Christians dedicated the first Sunday of the 40-day Lent observance to piñata-related festivities.
Piñatas reached Mexico in the 16th century through Spanish missionaries, who used the colorful targets to attract the Mexico's original inhabitants to the Church.
Interestingly enough, an Aztec version of the piñata already existed to honor Huitzilopochtli, the god of war and the sun. The Aztecs decorated clay pots with feathers and ribbons, and when smashed with a stick, the piñata revealed tiny offerings to the gods.
The Maya culture also developed its own piñata game by stringing the clay pots overhead, blindfolding the player's eyes, spinning him around and handing him a bat.
Traditional shapes and decorations best known today, however, are likely to have come from the missionaries.
By replacing the round pot with seven-pointed spheres, the Spaniards likened piñata-bashing to exorcising demons of the seven original sins – greed, gluttony, sloth, pride, envy, wrath and lust. Sugary sweets inside represented the temptations of earthly pleasures and wealth. Blindfolded swingers symbolized the "blind faith" required of Christians.
Piñatas today are mostly secular, with their bright designs and conical shapes little more than a pretty decoration to smash. Although for centuries piñatas came from bare clay pots, or "ollas," sold in the markets, most modern models consist of cardboard or paper maché crafted over balloons.
In some smaller villages, it is still customary to fill piñatas with apples, crab apples (tejocotes), tamarinds, cinnamon sticks and slices of sugarcane which, after they are collected from the broken gourd, are boiled with brown sugar and hibiscus flowers to make a traditional holiday punch.
Contemporary figures can be fashioned into custom orders or made to emulate favored cartoon or comic book characters, like Cinderella, Mickey Mouse or Batman, with some standing over a meter high.
Despite their mainstream appeal, piñatas still thrive the most around the Christmas season in Mexico, where the holidays would be incomplete without a shower of fruits, candy and trinkets sprinkling seasonal cheer on the heads below.
Tags: Christmas, December, holidays, Mexico, piñatas, tradition
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Q: Pass Variable in Javascript CustomEvent I recently stumbled across events in Javascript and thought it would be a pretty good method passing Data on certain situations. Now I got the problem, that I dont know how to pass Variables through CustomEvent details correctly. I'd really appreciate if you'd take a look and maybe help me :)
var testVar = 5;
const myEvent = new CustomEvent('testEvent', {
    detail: {
        myVar: testVar
    }
} )
addEventListener('testEvent', (e) =>{
    console.log("testVar:" + e.detail.myVar)
})
dispatchEvent(myEvent)
testVar = 2
dispatchEvent(myEvent)

When I use the function dispatchEvent(myEvent) i thought I'd always get the current Number stored in testVar.
Expected Output:
"testVar : 5"
"testVar : 2"
Actual Output:
"testVar : 5"
"testVar : 5"

redpajama_set_name: RedPajamaStackExchange


Using the obesity in children describe how you will gather data for your health assessment (interview, focus groups, or whatever methods you feel are appropriate).
complete the health assessment information. You may need to fill in certain information that you may not have on hand (such as that you might gather through interviews or focus groups).
Look up a reliable example of a health promotion evaluation on the Internet.) Use the link below for a guidepost for your evaluation. A good informational website to help with evaluation is http://www.cdc.gov/healthyyouth/evaluation/resources.htm.
I've PDF provided a of the health assessment for Des Plaines, Illinois.
Solution uses childhood obesity to describe how you would gather data for a health assessment.


text:
Housing hard to come by for Happy Valley-Goose Bay couple trying to turn lives around
Danette Dooley · Content Solutions | Posted: April 24, 2018, 10:25 a.m. | Updated: April 24, 2018, 10:25 a.m. | 3 Min Read
Corey Saunders and Augusta Onalik - Evan Careen
Corey Saunders and Augusta Onalik of Happy Valley-Goose Bay are searching for a place to call their own before Onalik delivers the couple's baby in September.
The couple are now living with Saunders' mother in a two-bedroom apartment. Saunders works in construction but isn't certain how long the position will continue. Saunders is from Happy Valley-Goose Bay. Onalik is from Goose Bay. Both battle addictions.
"We were way overboard with drinking. We drank just about every day," Saunders said.
Saunders said, in the past, he often went to the woods to drink. It's not something he's proud of, he said.
"I was carrying around the shame of that. It's embarrassing," he said.
While both Saunders and Onalik have served jail time in the past, Saunders said they have been doing well since they completed a 90-day treatment program in North West River. The program ran from October 2017 until January 2018.
"It helped me figure out who I really was and how I was affected by the disease of alcoholism," Saunders said.
His family is proud of how far he's come in overcoming his addictions, he said.
"And Augusta's family is really proud of her because we were really at the bottom of the barrel. Drinking and doing drugs... We drank just about every day," he said of their lives before treatment.
Dennis Kendell, executive director of regional operations with Newfoundland and Labrador Housing Corporation (NLHC), cannot comment on specific cases. However, talking in general terms, he said there are currently 84 social housing units in Happy Valley-Goose Bay.
Eight of the 84 units were vacant. However, clients had been chosen for three of the units – which leave five remaining vacant units.
"We can start work on two (of the five) right away but the other three need a lot of work," Kendell said of preparing the units for the new clients.
Those applying for housing must meet certain criteria. There were 23 rental applications on file, Kendell said during a phone interview last month.
NLHC offers the homes on a priority/need basis.
"We code the applications for priority purposes. If, for example, we have a victim of family violence, that's the highest priority on our list," Kendell said.
People with mobility and medical issues also receive priority, he said.
Because of the priority system, Kendell said, it's difficult to tell a potential client when a home may become available.
Kendell said there are an additional 75 units in the area that fall under the umbrella of the corporation's affordable housing program (low rental market) that are available through the non-profit and private sector.
Onalik and Saunders are in the process of applying for one of those homes through the Melville Native Housing Association. There are normally 40 to 60 applicants on the waiting list for a unit said the association's president, Shannon Tobin.
After meeting the criteria for a unit, Tobin said, a selection committee prioritizes the wait list based on a needs assessment. Once a unit becomes vacant, he said, repairs are done to ensure it's like new for the people who will be moving in. So, while pre-selection may mean a family has been approved for a unit, the repairs needed to the vacant unit may take time to get fixed, Tobin said.
"We have limited funding so we have to do (the repairs) based on our two very capable maintenance people," Tobin said.
The units are aboriginal exclusive, Tobin said.
When asked if more housing units are needed for the area, Tobin said "Yes."
"If we've got 40-60 applicants on our wait list that almost doubles the amount of housing that we have," he said.
Saunders said their hope is to find housing in Happy Valley-Goose Bay or North West River.
"We've got ties here. We've got family," he said.
Like Onalik, Saunders said they hope is to get settled into a home before their new baby arrives.
"It's not going to be easy here with a new baby. My mom is older... we need a (new) start," he said.


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text:
The Faraizi movement () was a movement led by Haji Shariatullah in Eastern Bengal to give up un-Islamic practices and act upon their duties as Muslims (farāʾiḍ). Founded in 1818, the movement protected the rights of tenants to a great extent.

Views
The Faraizis adhered to the Hanafi school with certain differences in practices.

 Tawbah i.e. to be penitent for past sins as a measure for the purification of soul.
 To observe strictly the obligatory duties of Faraiz.
 Strict adherence to Tawhid
 India being Dar al Harb, Friday prayers and Eid prayers were not obligatory.
 Denouncing all cultural rites and ceremonies, which had no reference to the Quran and Sunnah, as bidah or sinful innovations.

The leader of the Faraizis was called Ustad or teacher, and his disciples shaagird or students (protégé), instead of using the terms like pir and murid. A person so initiated into the Faraizi fold was called Tawbar Muslim or Mumin.
It was a religious reform movement founded in rural areas of East Bengal. It was initially peaceful but later turned violent. The basic aim was to discard un Islamic practices.
Its epicentre was in Faridpur.

Reception

The Faraizi movement was widely received in the districts of Dhaka, Faridpur, Barisal, Mymensingh and Comilla.

Some Muslims, on the other hand, particularly the landlords of Dhaka, hence, reacted sharply against him, which caused a riot in Nayabari, Dhaka District. Due to the reaction of these landlords and Hindu landlords and European indigo planters, this movement swelled into a socio-economic issue.

The landlords levied numerous abwabs (plural form of the Arabic term bab, signifying a door, a section, a chapter, a title). During  Mughal India, all temporary and conditional taxes and impositions levied by the government over and above regular taxes were referred to as abwabs. More explicitly, abwab stood for all irregular impositions on Raiyats above the established assessment of land in the Pargana. Such abwabs were horribly dishonest in the eye of law. Several abwabs were of a religious nature. Haji Shariatullah then intervened to object to such a practice and commanded his disciples not to pay these dishonest cesses to the landlords. The landlords even inflicted a ban on the slaughter of cows, especially on the occasion of Eid. The Faraizis ordained their peasant followers not to obey such a ban. All these heated instances added up to tensed and stressed relationships amongst the Faraizis and the landlords, who were all Hindus.

The Islamic-led Faraizi movement could be witnessed in various parts of Bengal, with overwhelming Anglo-Bangla agreement for perhaps the very first time. The outraged landlords built up a propaganda campaign with the British officials, incriminating the Faraizis with a mutinous mood. In 1837, these Hindu landlords indicted Haji Shariatullah of attempting to build up a kingdom of his own. They also brought several lawsuits against the Faraizis, in which they benefitted dynamic co-operation of the European indigo planters. Shariatullah was placed under the detention of the police in more than one instance, for purportedly inciting agrarian turbulence in Faridpur.

Succession
After the death of Haji Shariatullah, his son, Dudu Miyan, led the movement to a more agrarian character. He organised the oppressed peasantry against the oppressive landlords. In retaliation, the landlords and indigo planters tried to contain Dudu Miyan by instituting false cases against him. However, he became so popular with the peasantry that in the cases, courts seldom found a witness against Dudu Miyan.

The initial victories of Dudu Miyan captured the imagination of the masses and Haji sahib the greta sought Dudu Miyan's protection against the oppressive landlords.

Dudu Miyan died in 1862 and before his death he had appointed a board of guardians to look after his minor sons, Ghiyasuddin Haydar and Abdul Gafur alias Naya Miyan who succeeded him successively. The board, with great difficulty, kept the dwindling movement from falling to pieces. It was not until Naya Miyan attained maturity that it regained some of its lost strength. Nabinchandra Sen, the then sub-divisional officer of Madaripur District, thought it prudent to enter into an alliance of mutual help with the Faraizi leaders, who, in their turn, showed a spirit of co-operation towards the government.

On the death of Naya Miyan in 1884, the third and the youngest son of Dudu Miyan, Syeduddin Ahmad was acclaimed leader by the Faraizis. During this time, the conflict of the Faraizis with the Taiyunis, another reformist group reached the climax and religious debates between the two schools of thought had become a commonplace occurrence in East Bengal. He was bestowed with the title of Khan Bahadur by the government. In 1905, on the question of the partition of Bengal, he lent support to Nawab Salimullah in favour of partition, but he died in 1906.

Khan Bahadur Syeduddin was succeeded by his eldest son Rashiduddin Ahmad alias Badshah Miyan. During the early years of his leadership, Badshah Miyan maintained the policy of co-operation towards the government. However, the annulment of the partition of Bengal made him anti-British and he took part in the Khilafat and non-co-operation movements. Soon after the establishment of Pakistan he summoned a conference of the Faraizis at Narayanganj and declared Pakistan as Dar-ul-Islam and gave permission to his followers to hold the congregational prayers of Jum'ah and Eid.

List of leaders

See also
Anjuman-i-Ulama-i-Bangala

References

External links

 Faraizi Movement 1830–57 at Storyofpakistan.com

Islamism in India
Bengal Presidency
Protests in British India
Political history of India
1818 establishments in India
Religious organizations established in 1818
19th-century Islam

redpajama_set_name: RedPajamaWikipedia


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Psy.D. in Clinical Psychology
Home / Graduate School / Degrees / Psy.D. in Clinical Psychology
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Why Pursue a Psy.D. in Clinical Psychology?
Application Deadline Extended to January 2, 2023!
In a world filled with injustice and suffering, the APA-accredited Psy.D. in Clinical Psychology from the Wheaton College Graduate School will form you into a Clinical Psychologist who meets the needs of others with a practice built upon an integrated, academically rigorous, justice and service-focused, and Biblically grounded foundation.
One of the Best Clinical Psychology Programs
Students matched at pre-doctoral internships since 2013
active research labs
of eligible graduates earned professional licensure in the past 10 years
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I feel very well-equipped to meet the challenges of my early career due to my training at Wheaton. — Megan Brown Psy.D. '12, Behavioral Medicine Faculty, In His Image Family Medicine Residency
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APA-accredited Psy.D. in Clinical Psychology
The Psy.D. program at Wheaton College is the only Christian APA-Accredited program in the Midwest. The Psy.D. in Clinical Psychology at Wheaton College is accredited by the Commission on Accreditation of the American Psychological Association (APA):
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Psy.D. Program Distinctives
Pursue Justice
We are an unapologetically rigorous, foundationally Christian program dedicated to serving the underserved and the Church in a manner consistent with Biblical justice dedicated to the holistic development of our students. We train clinicians to be grounded in, informed by and shaped by beliefs and practices of the Christian faith. Learn more about diversity and justice.
Serve with Excellence
We train clinicians to become highly competent clinical psychologists using a practitioner-scholar training model while committed to professional practice as service, especially to the Body of Christ, the Church and all persons marginalized and wounded by society on the basis of racial or ethnic identification, age, socioeconomic status or gender.
The Psy.D. program encourages its students to pursue memberships in professional organizations during their training. We have student members of the the American Psychological Association (APA), International Neuropsychological Association (INS), and Christian Association of Psychological Studies (CAPS). Learn more about clinical training and research opportunities.
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Psy.D. Curriculum and Courses
The Psy.D. in Clinical Psychology is a residential program comprised of four years on campus and one year of pre-doctoral internship. The academic requirements include:
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How long does the Psy.D. in Clinical Psychology take?
The Psy.D. in Clinical Psychology at Wheaton College is a five-year program. Four years are in residence on the Wheaton campus and one year is dedicated to the pre-doctoral internship.
From 2012-2022, 52 percent of students graduated within five years and 28 percent graduated within six years.
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94% of Psy.D. in Clinical Psychology alumni become licensed clinical psychologists. As clinical psychologists, graduates can work in a range of domestic and global contexts, such as:
Community mental health clinics
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According to the last accreditation self-study in 2015, nearly 100% of respondents who desired employment were currently employed in the field.
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How much does a Psy.D. in Clinical Psychology cost?
Tuition for the Psy.D. in Clinical Psychology 2020-2021 Year 1 (38 credits total, $1,145/credit hour) is $43,510.
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How do I apply to the Psy.D. in Clinical Psychology?
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Can I transfer between Wheaton's Psy.D. and the Ph.D. in Clinical Psychology?
The Psy.D. in Clinical Psychology and Ph.D. in Clinical Psychology are separate and distinct programs with separate admission and degree requirements. Students wishing to transfer after matriculation from the Ph.D. program to the Psy.D. program should seek the counsel of their advisor and are required to apply and gain admission to the Psy.D. program through the Graduate Admissions Department (transfer credit subject to Wheaton College transfer policies for coursework). Transferring from the Psy.D. to the Ph.D. program is not permitted.
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M.A. in Marriage and Family Therapy


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Ryan Freeze (born May 19, 1995) is a Canadian curler from Saint John, New Brunswick.

Career
Freeze won the 2014 New Brunswick Junior Curling Championship. He played with Rene Comeau, Daniel Wenzek and Jordon Craft at the 2014 Canadian Junior Curling Championships. They finished the round robin with a 5–1 record and the championship pool with a 7–3 record, qualifying them for the semifinal. They breezed past Alberta to face Manitoba in the gold medal game. The teams were even in percentages however Manitoba had a key steal of four which was ultimately the difference in the game. New Brunswick earned the silver medal.

Freeze would win the provincial championship again in 2015 this time with a new set of players Andrew Burgess, Alex MacNeil and Comeau still skipping. The team had an identical start as Comeau and Freeze did in 2014, going 5–1 in the round robin but improving in the championship pool, finishing 8–2. The team would unfortunately not reach the final this year, losing to Saskatchewan 8–6 in the semifinal. The following season, Team Comeau played in the 2015 GSOC Tour Challenge Tier 2 event, where they finished 1–3.

Teams

References

External links

Curlers from New Brunswick
Living people
1995 births
Canadian male curlers
Sportspeople from Saint John, New Brunswick
21st-century Canadian people


text:
Ron's View
Archive for December 28, 2011
Narcissistic Delusion
President Obama and Prime Minister Nuri al-Maliki of Iraq at Arlington National Cemetery, December 12
[Doug Mills, NYT]
One of the most disturbing features of Mitt Romney's presidential campaign is his constant emphasis on the importance of American exceptionalism, with concomitant dishonest attacks on Obama for his failure to recognize this exceptionalism and his "apologizing" abroad for our behavior. Dishonest? See, for instance, Glenn Kessler's Washington Post article earlier this month, in which we learn:
Romney likes to say that President Obama apologized overseas for the United States. He even titled his campaign book "No Apology."
Even more, Romney suggests, Obama does not believe in American strength and greatness. The assertion feeds into a subterranean narrative that Obama, with his exotic, mixed-race background, is not really American in the first place.
In a lengthy article on the Fact Checker blog, we tracked down every statement Obama uttered that partisans claim was an apology, and concluded that each one had been misquoted or taken out of context.
But I'm not here to complain about Romney's dishonesty. If I started, how would I stop? Instead, I wish to complain about Obama's own emphasis on American exceptionalism. The irony of Romney's distorted attacks is that Obama stands side by side with him in declaring how special we are, and I find this disturbing in its own right.
Yes, a mixed message here. I don't like Romney's attacks on Obama for not appreciating America's uniqueness. And I don't like Obama's claims of America's uniqueness. But that's the case, and the larger underlying issue is the impoverishment of moral and political discourse in this country, especially in the context of war.
Which brings me to Jim Rigby's powerful Christmas Day piece at Truthout on Obama and the Iraq War. Rigby is pastor of St. Andrew's Presbyterian Church in Austin, Texas. Rather than exceptionalism, he speaks of "narcissistic delusion." Below is the relevant passage. Please do take the time to read his article in its entirety.
What have we learned as a result of the war? That was answered by Obama's words to the returning troops:
Because of you – because you sacrificed so much for a people that you had never met – Iraqis have a chance to forge their own destiny. That's part of what makes us special as Americans. Unlike the old empires, we don't make these sacrifices for territory or for resources. We do it because it's right. There can be no fuller expression of America's support for self-determination than our leaving Iraq to its people. That says something about who we are.
Looking back at my earlier Christmas article, I feel pain, not pride, at what the president said. His speech to returning troops could have been taken from any leader, of any nation, from any period of history, simply by changing the names and places. It is the kind of speech every leader has given since the emperors: brave and noble words, written in someone else's blood. This president, who ran, in part, against this war, has come to repeat the party line. This president, who once spoke of respect for all people of the world, has now deported more immigrants than Bush.
Hearing another speech expressing our nation's narcissistic delusion made me physically ill. I could not help but think of the bloody wake such rhetoric leaves behind when put into action. The fact that we are leaving Iraq at this point says nothing about the purity of our initial motives. Even bank robbers don't stay around after the crime has been committed. I appreciate trying to make our young soldiers not feel like they were pawns in someone else's parlor game, but for the sake of future generations, we must painfully remember and affirm that that is exactly what happened.
We, from the United States, are not like the people in our nativity scenes. We are like the Romans looming ominously in the background of the story. Christmas is about the little people of the world who find joy and meaning while living under someone else's boot. We from the United States can only celebrate Christmas by ending our cultural narcissism, renouncing empire, and making room for the poor and the weak of the world, such as Joseph and Mary.
Categories: Politics, War
Annoying Golf Partners
Cell Phone Guy
[Cy Cyr, Golf Digest, December 2011]
This may be of limited interest, but I got a kick out of Golf Digest's slideshow of The 18 Most Annoying Golf Partners, so I'm passing it on. (HT: Geoff Shackelford.) Pictured above is Cell Phone Guy. Defining characteristics: Considers golf course an extension of his office, home, therapist's couch, etc. Has perfected the balancing-phone-on-the-shoulder wedge shot. Favorite expression: "You guys hit. I gotta take this." The Parking Lot Pro is good too. And The Air Counter. Have a look.
Categories: Golf, Humor
A Visit to APO
Ruby and Charlee Turn One
Thanks for Nothing
Bar Cantinetta
Seattle Sommeliers
Miró at SAM, 2
When You Know You're Old
The Morgan Library
La Grenouille, 3
Chicken Parm Pizza
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2015 FORD TAURUS Call for Pricing. 2016 CHEVROLET CRUZE LIMI... Call for Pricing. 2014 HYUNDAI TUCSON Call for Pricing. 2010 CADILLAC SRX Call for Pricing. 2011 DODGE DAKOTA Call for Pricing. 2013 NISSAN ROGUE Call for Pricing.
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Disaster assistance for 28 NSW communities
Disaster assistance is available for people, businesses and local councils affected by recent storms and floods in parts of Orana, Central West NSW and South-East NSW.
Following the September floods, disaster recovery assistance is available for the local government areas of Bathurst, Bland, Blayney, Bogan, Cabonne, Collamon, Coonamble, Cootamundra-Gundagai, Cowra, Forbes, Gilgandra, Hilltops, Junee, Lachlan, Mid-Western, Murrumbidgee, Narrabri, Narranderi, Narromine, Orange, Parkes, Temora, Walgett, Warren, Warrumbungle, Weddin, Western Plains and Yass Valley.
The jointly funded Commonwealth-State Natural Disaster Relief and Recovery Arrangements (NDRRA) includes:
help for people whose homes or belongings have been damaged
support for affected local councils to help with the costs of cleaning up and restoring damaged essential public assets
concessional interest rate loans for small businesses, primary producers and not-for-profit organisations
freight subsidies for primary producers
grants to not-for-profit organisations.
NSW Deputy Premier and Minister for Justice and Police Troy Grant said heavy rainfall has had a devastating impact on local communities, and that the Federal and NSW Governments are committed to providing support to those affected by the floods.
"The assistance we are announcing today includes a range of practical measures to help affected individuals, small businesses, primary producers, and the local councils with their recovery efforts," Mr Grant said.
"We are closely monitoring the flood situation and will make assistance available to other communities as required."
For information on personal hardship and distress assistance, call the Disaster Welfare Assistance Line on 1800 018 444.
To apply for a concessional loan, grant or freight subsidy, visit the NSW Rural Assistance Authority or call 1800 678 593.
For information on the assistance available in response to this disaster, visit Disaster Assist website and the Emergency NSW website.
Get rid of unwanted household chemicals free of charge in Moree October 19
Moree Relay one of five local community groups awarded financial assistance by MPSC


text:
Thailand's beloved dugong Mariam found dead with plastic in its intestines
Mariam was followed by thousands on Facebook but vets say, despite their efforts, the baby sea cow was killed by pollution.
By Philip Whiteside, international news reporter
Saturday 17 August 2019 15:04, UK
Image: Mariam the dugong as she swims in the waters around Libong island
A dugong which captured the hearts of Thailand has been found dead with pieces of plastic in its digestive system.
The animal - a type of mammal that is sometimes thought to be the source of the mermaid myth - had become nationally famous after it was "adopted" by the public when it was discovered alone, without its parents.
Last week, the mammal, which has been named Mariam, was found ill and was refusing to eat, losing a lot of weight.
Image: Mariam became Thailand's newest star, capturing the hearts of millions on social media
On Saturday, it died and a post-mortem involving 10 vets determined it was killed by plastic it had eaten.
One of the vets who took care of the dugong, Nantarika Chansue, said on Facebook: "Many pieces of small plastic clogged her intestines and caused inflammation, leading to blood infection and inflamed lungs.
"Everyone is saddened by this loss, but it reiterates that we need to save the environment to save these rare sea animals."
Dugongs are listed as "vulnerable", meaning they are at high risk of endangerment in the wild, after thousands of years of being hunted by humans for their meat and oil.
More from Sky Ocean Rescue
Environmentalists search for 'ocean heroes' amid call for 10-year govt plan to save the seas
World's most expensive handbag - priced at £5.3m - is created to help 'save the oceans'
Raw sewage dumped on UK coast nearly 3,000 times in 12 months, report says
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Unmanned boats and drones could repair offshore wind farms and clean up plastic in the sea
Mariam, a name that means "lady of the sea", was found stranded on a beach in southern Krabi province in April.
It was estimated to be just a few months old and was thought to have been separated from its mother after misjudging the tides.
The Thai authorities took it to a safer area and fed it milk and sea grass, before releasing it into waters around Koh Libong, which is known for its small population of dugongs.
But they continued to monitor its progress, aware that it had no mother to teach it how to feed, and provided live Facebook updates as a growing number of Thais became keen to know its progress.
Image: Mariam the dugong as she is cared for by park officials and on Libong island, Trang province in southern Thailand
Pictures of the dugong clinging to the female vet feeding it brought the animal celebrity status, including the attention of one of Thailand's princesses.
Thailand is thought to be home to about 250 of the animals, which are also known as sea cows and are related to the manatee of the Caribbean and the southern US.
Thai laws prohibit hunting or trading them but the country has acknowledged it is part of a region that has a problem with plastic pollution in the seas.
In June, along with nine other southeast Asian countries, Thailand adopted a joint declaration to combat marine debris.


text:
The Difference between Praise and Feedback
woodleywonderworks via Compfight cc
"Parenting these days is patrolled by the language police. Sometimes it seems like the worst thing you could ever say to a kid is "Good job!" or the dreaded, "Good girl!" Widely popularized psychological research warns about the "inverse power of praise" and the importance of "unconditional parenting." The incorrectly phrased, indiscriminately doled out pat on the back can, we learn, undermine a child's inner motivation to learn and achieve, promote a "fixed mindset" that will cause her to shrink from taking on any kind of challenge or effort, and maybe even destroy her sense of self worth.
The anxiety is such that parenting blogs circulate actual word-for-word scripts for parents to use in such difficult situations as the sidelines of a swim meet, or after a music recital. There are long lists of forbidden words and phrases, too.
What are these researchers really getting at? Are the particular words we use to talk to our kids so important? And how do we convey positive feelings without negative consequences?
Process Praise
Some of the most prominent psychologists behind all of this talk about talking are Stanford University's Carol Dweck, author of the book Mindset, and Edward Deci and Richard Ryan at the University of Rochester, whose research the education author Alfie Kohn relies heavily on in his books including Unconditional Parenting. Both Dweck and Deci are theorists of human motivation, but they emphasize very different perspectives on praise.
Dweck's studies have focused on the effects of "process praise," which means praising effort or strategy: "You must have worked very hard on this painting!" This is opposed to "person praise," which labels people with phrases like, "You are really good at painting!" "You must be a genius!"
The idea is that reinforcing effort contributes to children's beliefs that they can get better at things if they try, the vaunted "growth mindset." But praising traits feeds the belief that talent is fixed, which makes kids less willing to take on new challenges that might expose them as less naturally able.
Most of Dweck's research has focused on process praise given by strange adults interacting with children in a research study environment. But in a recent study, her team coded videotapes of parents praising their one to three-year-old children. They found that the greater use of process praise with these very young children predicted their later desire to take on new challenges, which in turn influenced these children's math achievement seven years later, in fourth grade.
"Kids are thrilled by the idea that they can grow their brains through their effort and strategy," Dweck says. "Praising strategy and focus and improvement gives them actionable information and a reason to try hard."
Praise and Personhood
Simple, right? Not so fast. Writers such as Kohn have condemned all praise, including Dweck's "process praise," as little more than "sugarcoated control."
The idea is that parental praise is manipulative, intrusive, and undermines both children's intrinsic enjoyment of what they're doing and their own internal sense of whether they are, in fact, doing a good job or trying hard.
Kohn cites Deci and Richard Ryan, and their colleagues including Guy Roth and Avi Assor at the University of the Negev in Israel. All of them have found in a series of studies that when parents express any kind of "conditional regard," it harms young people's developing autonomy, causing them to feel pressured to achieve, to feel shame if they don't, and to suppress negative emotions and experiences. Conditional regard includes positive reinforcement, the practice of offering praise in exchange for desired behavior.
"If you tell your kids, 'You're a good boy for taking out the trash,'" they may feel that if they don't take out the trash, they're not worthy of your love," says Deci. "You need to express that you love them and approve of them no matter what they do."
Verbal rewards are a pretty central weapon in the parenting arsenal, especially when it comes to academic achievement. Deci and his colleagues found that offering your warmth and approval in exchange for academic achievement does work, in the sense that it causes young people to be more invested in trying to do well in school. But it's a devil's bargain that backfires emotionally in the form of "maladaptive self feelings."
The controversial recent book The Triple Package, coauthored by "tiger mom" Amy Chua, purported to explain why certain ethnic groups tend to outperform others in education, occupational status and earnings. Two of the three traits the authors describe are a superiority complex accompanied by insecurity—a pretty good description of what researchers say can be the outcome of too much conditional parental positive regard.
Praise vs. Feedback
Parents are not perfectly controlled Siri-like bots but human beings with positive and negative emotions that are going to arise in response to specific actions by children. So is there any way to channel and communicate your sincere feelings to your kids without doing lasting harm? Surprisingly, despite their differing views on praise, Dweck and Deci tend to agree on the right course of action.
When I ask Dweck about the "sugarcoated control" idea, she says, "I basically agree that we overpraise." Her intention in talking about process praise is to redirect this impulse more constructively. Instead of mindlessly kvelling over every fingerpainting or math test — or even just telling kids to "try hard!" — her recommendation is to get more involved with what a kid is doing. "Appreciate it. Ask questions. If we see that a child is using interesting strategies we can ask about them. Talk to them about their thought processes, how they can learn from mistakes." Encourage your child to actively seek both positive and negative feedback in order to grow and improve.
Deci says something similar. In addition to assuring children of your continuous love and regard, "You want to understand what your child is thinking and feeling, to be respectful toward them. Asking questions is a far better idea than giving praise"—or criticism for that matter. The idea is to support the development of a child's autonomy by taking his perspective.
If you're on the sidelines at a soccer game, it's easy to pull out some pre-scripted phrase like "I love to watch you play!" or "You're a natural!" It's harder to watch your kid so you can tell her, "When you made that pass in the second quarter, I could see that you've been practicing your footwork a lot," or to take the time to ask, "What was your favorite part of the game?" and really listen to the answer.
Providing helpful, detailed, encouraging feedback and appreciation requires paying attention to what kids are doing, and listening to what they are saying. This takes time and energy. Dweck says what she sees all too often are time-pressured parents who reach for a quick sugar fix instead. "We are a praise-addicted culture. I don't think parents are going to stop praising." "
http://blogs.kqed.org/mindshift/2014/03/the-difference-between-praise-and-feedback/
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Whether it's driving across the state to Tampa, Jacksonville or Fort Lauderdale or flying across the country to New York, Chicago or Indio, CA, using points and miles can go a long way towards making rips like these possible, The concert tickets are expensive enough so saving on hotels and transportation is a wonderful thing.
Using airline miles to pay for tickets so you can go to a concert is great if you can find a good deal. Fortunately, concerts usually happen in big cities so there are many different airlines you can check to see if there's points availability If not, there might be a fare sale going on; there always seems to be a fare sale nowadays. A plus is that concerts aren't just on weekends, for example our Phil Collins concert in Chicago was on a Monday night, so we were flying home on Tuesday. It was easy to find an award ticket on Tuesday afternoon.
Booking hotels for concerts is a great way to use points. Room rates are usually higher that normal due to demand but the amount of points needed (usually) doesn't increase.
When we traveled to California to see Desert Trip, Rooms at this Holiday Inn Express were going for over $400 a night (and the hotel was sold out). I found award space and booked three nights for 20,000 IHG points each.
The Who was just one of the amazing acts we saw during the three days of the Desert Trip festival.
Nothing's worse than paying a bunch of money for a ticket to a show and then having to pay a ton of money for parking. We try not to rent a car if we're traveling just for a show, like when we used public transportation in New York to get to the Classic East concert at Citi Field featuring The Eagles, Fleetwood Mac and others.The subway station was 2 blocks from our hotel and went right to the stadium.
There's not much you can do to reduce ticket costs for concerts. There are things you can do, like using a card that earns the most points and provides insurance in case you miss the show due to an emergency. I used our Citi Prestige to buy tickets for Billy Joel at Madison Square Garden from Stubhub and earned 2x ThankYou points. It was one of the more awesome shows we've seen and we had great seats.
I never thought of the two of us as the "concert" type. However, we like the music we like and who knows how much longer the people who sing those songs will keep touring. As this article is going up tonight, I'll be on my way to see Ed Sheeran in Tampa. I paid for the hotel with Hilton points and we're going to Uber from the hotel to the stadium to avoid the crazy parking situation. I also picked a hotel that doesn't charge for parking, unlike other hotels in the area.
I've seen Ed twice before in Orlando and I'm really stoked to see his stadium show.


Visit Rod Laver Arena, home of the Australian Open Tennis and many concerts and events, Flemington racecourse, home of the Melbourne Cup – the race that stops the nation.
Drive through the Commonwealth Games 2006 Village and around Albert Park, on the Melbourne F1 Grand Prix Circuit alongside Melbourne Sports & Aquatic Centre.
Tours depart Monday to Friday at 8.30am from Federation Square (At Melbourne Day Tour Centre) and return at 1.30pm.
Some venues may not be available on requested day due to events. Rod Laver Arena option not available from Mid December – Mid February due to The Australian Open Tennis Championships.


An enormous thank you to the fantastic School Council for helping to organise the 2015 General Elections in our School. They helped create the Voting Booths and performed their duties as Polling Officers in a professional and efficient way. The elections were very well received in the school, promoting many discussions surrounding the importance of Democracy in the school and in the wider community.
As a follow up, we have a Loan Box from The Houses of Parliament and used it to produce an assembly to help us understand how the parts of Parliament work together. We explained what happens on the State Opening of Parliament and our Parliamentary candidates will be holding a mini debate to illustrate some of the processes involved in passing new laws.
Everyone did an excellent job, despite the heat, helping the whole school to understand more about the three parts of Parliament.


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text:
The real story of Makana is over two hundred years old. For me though it began a year ago, in 2019. So touched was I by what I experienced, I decided to form my own company. Here's why.
We took a family holiday to Cape Town, South Africa, and top of our list was a visit to Robben Island, seven kilometres off the coast. You can see it clearly in the photo above, one that I took on top of Table Mountain. The barren rocky strip was for many years 'home' to thousands of political prisoners and freedom fighters, the likes of whom included Nelson Mandela, Walter Sisulu and Ahmed Kathrada.
The ferry to the island takes about 20 minutes. The island itself is now a living museum, left almost exactly as it was, when in 1991 the final prisoners were released following the collapse of apartheid. Tours are given throughout the day by ex-prisoners - inspirational and unassuming men, whose only crime was to do the right thing and stand up against the brutal apartheid government.
Our guide was sent to the island in 1976 following the Soweto student uprising. He was a young teenager at school at the time, protesting peacefully against the new apartheid rules preventing students being taught in their home language. From then on, all lessons were to be in a foreign language, Afrikaans, the language of their white apartheid oppressor. Like many of his innocent young chums, he was rounded up indiscriminately and imprisoned for many years on the island. His crime? For daring to take part in a peaceful rally organised by local school children. He saw himself as a lucky one. Many of his friends were shot.
He told us about how bleak and desolate the conditions were on Robben Island. But the one thing that gave him hope - along with many others - were the weekly football matches that the men had tirelessly campaigned for. Mandela and the political leaders weren't allowed to play or watch - they were kept in a separate block. But the other political prisoners were allowed out of their cells for recreation purposes, once a week on a Saturday.
Against all odds, they got together and eventually managed to persuade the prison authorities to allow them to play (and watch) football. This was an extraordinary achievement seeing as the island didn't even have a pitch, let alone goals or equipment. It took the men over three years of campaigning and negotiating to do so, all the while being beaten, abused and continually humiliated by brutal guards. Some were placed in six months' solitary confinement for daring to ask.
In the prison library, one of the few uncensored books the men had access to was the FIFA Players' Guide and Referees' Chart, in effect the official rules of the game. They read this cover to cover, so as to empower them and persuade the authorities. They had to redefine their perception of prison.
As a result, through skilful negotiation, they were eventually allowed to play. To the guards it was no big deal. They assumed the men were savages and would never be able to organise themselves into teams. It would only be a matter of time before they ended up fighting and arguing amongst themselves both on and off the pitch. This would give the guards the perfect excuse to beat and abuse them even more.
What they hadn't reckoned with, was the men's steely determination to work together as a team and model to the authorities what could be achieved when people came together to try and change something. The men were polite, articulate, fair, resolute, patient, undeterred; everything the prison authorities were not. These ordinary, humble men were determined at all costs to achieve their goal, but in a way that was always courteous, respectful and kind. Social justice must prevail, even if it is only through sport.
In secret, the prisoners for many years wrote their own football constitution, set of rules, and disciplinary codes, all based on official FIFA rules. They had to rely on scavenging for scraps of paper and tissue to write it on as writing paper was banned. One particular political prisoner was a teenager called Dikgang Moseneke. He arrived on the island unable to read and write. He was taught how to by other inmates - teachers mainly - and by the time he'd left prison he had several degrees to his name (Open University study was later permitted). In between, Moseneke was tasked with drawing up the new prison football constitution, a job he relished, even though he'd never written one before. Unbeknown to him, it was to be the first of many.
Until recently, Dikgang Moseneke was one of South Africa's most senior judges, and a former Deputy Chief Justice. He was appointed by new President, Nelson Mandela, to draw up the first post-apartheid constitution for South Africa in 1994, as a result of the skills and qualities he'd first learnt locked up in prison as a young man.
Back on Robben Island, club and FA executive committees were established, along with articles and memorandums of association. Club chairmen, treasurers and minuting secretaries were appointed. The men organised themselves into A, B and C teams across three leagues, each with a manager, coach and captain. Those not picked became the crowd and packed the sidelines, ten deep. A referees' panel was established and a team of officials trained up to referee the games, strictly adhering to FIFA rules. Many of these were PE teachers.
Finally, a disciplinary committee was formed to deal with red and yellow cards and any other matters of foul play. The men were determined to show the authorities how to run a constitution. No matter who you were or what you did, all were treated equally and fairly, and with respect. Maybe one day, it will be replicated on the mainland.
So successful were the freedom fighters, that before long, their jailers and captors joined them, looking forward to Saturdays like every other passionate football fan. Their plan had worked. The oppressed had tamed their oppressor, albeit for a short while. Even more extraordinary, was the fact that these were the same guards who would have previously thought nothing about beating the prisoners to within an inch of their life, simply for being black. For a brief fleeting moment in the men's endlessly tortuous life, sport became the great leveller. There was no apartness, all men were equal. Social justice prevailed.
The newly formed football league needed a name. Unlike RITA (the Robben Island Teachers' Association) , they wanted to avoid using the name of their place of capture. They wanted something fitting and motivational. The men reflected on their heritage and decided to take inspiration from South Africa's original Mandela-style freedom fighter, well over 150 years earlier.
He was a teacher, philosopher, prophet and leader of the indigenous Xhosa tribe. When the British army arrived in the early 1800s, they brutally pushed the Xhosa people off their land. Their leader attempted to negotiate with the British army, but they were having none of it. In the face of relentless British firepower, the tribes were banished and a handful of Xhosa tribe members, including their leader, found themselves locked up on Robben Island to become the first ever prisoners to be incarcerated there.
This was in 1819. The following year on Christmas Day, the prisoners decided to try an audacious escape by swimming to the mainland through shark-infested seas. Although most died, their leader stayed behind, making sure all his men left the island safely before he disembarked. He never made it and was never seen again, presumed drowned. For 50 years, his people refused to accept his death, before finally 'burying' him. His name was Makana.
And so, in 1969, just under 150 years later, the Makana Football Association was born on Robben Island, in memory of the legendary Xhosa leader.
For the next 20 years, thanks to determined leadership, resilience and resolve, the men were able to show the apartheid government, that even in periods of tremendous hardship, stress and adversity, a strong sense of purpose, teamwork and a common goal can mean people can achieve great things. In their own words, it's okay to defy apartheid and get jailed for ten years, but woe betide anyone that defies FIFA and gets a one match ban. It was the ultimate two fingers to the government. The authorities looked on, totally bemused.
Half a century or so later, the Makana legacy lives on. For many years, people continued to campaign to rename Robben Island, Makana, just as Grahamstown is now so named, the site of the battle between Makana and Colonel Graham of the British army. When it was announced that South Africa was to host the 2010 World Cup, FIFA finally honoured the Makana FA, granting them Associate FIFA status in 2007, despite no longer being in existence (and not even being a country). On the eve of the World Cup draw in 2009, FIFA held a meeting on Robben Island attended by former Makana FA inmates to hear their story first hand. Even more fitting, the new World Cup Cape Town football stadium was built looking directly out onto Robben Island (you can see it in the picture at the top).
A year earlier in 2008, "the astonishing story of how a unique group of political prisoners and freedom fighters found a sense of dignity in one of the ugliest hellholes on Earth" was published in a book called More Than Just a Game. It's an amazing read, and a great starting point for anyone wanting to learn more about leadership, values and how a disparate band of intelligent, articulate and ordinary men came together to became an active force in the struggle for freedom and social justice.
And now, just over 50 years after the creation of the original Makana FA, the name lives on through Makana Leadership Limited.
As a company, we are determined as ever to commit to the original three aims of the Makana Football Association, all based around the key principle of identity:
Bring people together
Create social change
If Makana Leadership Ltd can achieve even one of these then I'll be very proud, in the knowledge that the memory of what these astonishing men achieved will live on in our schools, in some small way.
This is my 'why'. This is the Makana Mission.
For me, this means more.
On the boat to Robben Island. (Author photo)
Some of the real heroes of the Makana story, the men that made it happen. Note the name of the boat that takes tourists to the island. (Taken from More Than Just A Game)
Cape Town Stadium, Green Point, taken from our hotel. (Author photo)
Inside Robben Island, abandoned exactly as it was when the prison closed in 1991. The wall prevented Mandela from watching the games. (Author photo)
South Africa Robben Island Nelson Mandela Football FIFA World Cup Cape Town Leadership Values
Tribes, chimps and troops


text:
Q: Удаление объекта из Map между действиями проверки и получения элемента в другом потоке Допустим, имеется ConcurrentHashMap, с которой работает много потоков. В один момент из нее могут удалить или изменить объект. Может ли произойти, что во время проверки условия или действия объект удалится?
Для примера код:
if (mOrdersMap.containsKey(id) && mOrdersMap.get(id).getStatus() == WAIT) {
    mOrdersMap.get(id).handle();
}

Этот участок кода я разбил бы на три действия:

*

*Проверка условия 1: mOrdersMap.containsKey(id).

*Проверка условия 2: mOrdersMap.get(id).getStatus() == WAIT.

*Действие с объектом: mOrdersMap.get(id).handle().

Есть ли вероятность того, что между первым и вторым или вторым и третьим действиями из Map удалят этот элемент (если именно в этот момент может поступить команда удаления)?
И насколько оправдана вот такая "проверка" в случае, если работа идет в многопоточной среде, где к Map обращаются в большом количестве:
synchronized(mOrdersMap) {
    //Действия из примера кода выше
}

A: Может. Ничего не мешает другому потоку удалить из хэш-таблицы данный ключ id между действиями mOrdersMap.containsKey(id) и mOrdersMap.get(id).getStatus(). В этом можно убедиться на примере:
private static volatile boolean isWorking = true;
private static final Map<Integer, Object> mOrdersMap = new ConcurrentHashMap<>();

public static void main(String[] args)
{
    final int id = 1;
    int tries = 0;
    int errorsCount = 0;
    new Thread(new Runnable()
    {
        @Override
        public void run()
        {
            while (isWorking)
            {
                mOrdersMap.remove(id);
                mOrdersMap.put(id, this);
            }
        }
    }).start();
    while (isWorking)
    {
        if (mOrdersMap.containsKey(id))
        {
            if (mOrdersMap.get(id) == null)
            {
                errorsCount++;
            }
            tries++;
        }
        isWorking = (errorsCount < 1000 && tries < 1000 * 1000);
    }
    System.out.println("Tries: " + tries + ", Errors: " + errorsCount);
}

Один поток постоянно добавляет и удаляет объект в mOrdersMap по заданному ключу, а другой - проверяет полученное методом get значение в случае, если метод containsKey вернул true.
Результаты получаются вроде такого:
Tries: 9487, Errors: 1000

При использовании же synchronized (mOrdersMap):
synchronized (mOrdersMap)
{
    mOrdersMap.remove(id);
    mOrdersMap.put(id, this);
}

и
synchronized (mOrdersMap)
{
    if (mOrdersMap.containsKey(id))
    {
        if (mOrdersMap.get(id) == null)
        {
            errorsCount++;
        }
        tries++;
    }
}

ситуация кардинально меняется:
Tries: 1000000, Errors: 0

containsKey и 2 get-a можно объединить в один get:
Object object = mOrdersMap.get(id);
if (object != null)
{
    tries++;
}

В таком случае ошибок тоже не будет. Однако, как и в первом случае, возможны ситуации, при которых действия будут производиться с объектом, которого уже нет в хэш-таблице (но он в ней был на момент вызова метода get).


text:
Why Sheffield United boss is "desperate" to get back to Bramall Lane as he outlines threats Luton Town will pose
SportFootballSheffield Wednesday
Former Sheffield Wednesday, Derby County, Leeds United and Portsmouth man announces retirement
A three-time Sheffield Wednesday loanee forward has confirmed his retirement from football at the age of 39.
By Alex Miller
Friday, 5th November 2021, 11:00 am
Luke Varney, who played 43 matches for the Owls across three temporary spells across two years, has hung up his boots having played for a host of other big clubs including Leeds United, Portsmouth, Derby County, Blackburn Rovers and Ipswich Town.
Early on in his time with Wednesday he hit a chord with supporters by scoring twice in a 2-0 win over Southampton.
Varney had hinted in the last of that trilogy of Owls loan stints, in 2010, that he wanted to join the club on a permanent basis. Final day relegation to League One saw Wednesday cut back on their budget however and he moved back to Derby before enjoying a season-long loan with Blackpool.
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The versatile journeyman attacker finished his professional career at Burton Albion and had spent time in non-league football with his hometown club Quorn FC before announcing his retirement earlier this week.
He scored 100 goals over 500 appearances in professional football.
And in an interview he revealed his next steps to get back into the game as a fitness coach.
"I'm doing a personal trainer course," he told BBC Derby. "It's something I first looked into at the back end of my Burton days, when I did a bit with the lads.
Former Sheffield Wednesday forward Luke Varney has retired from football.
"I'm hopefully going to do that on a personal level and I've converted my garage into a gym.
"The demand's out there. So many mums and dads want their sons and daughters to be footballers. I just hope I can get some of my wisdom across."
PortsmouthDerby CountyLeeds UnitedIpswich Town


text:
Vinse la medaglia d'argento nel C2 slalom ad  in coppia con Marcus Becker.

Dopo il ritiro divenne coach della nazionale tedesca di canoa. Morì in seguito a un incidente stradale a Rio durante i Giochi della XXXI Olimpiade: vi era andato proprio per seguire i suoi atleti.

Palmarès
Olimpiadi
: argento nel C2 slalom.

Mondiali di slalom
2003 - Augusta: oro nel C-2.
2005 - Penrith: bronzo nel C-2.
2006 - Praga: argento nel C-2.
2009 - La Seu d'Urgell: argento nel C-2 a squadre.

Note

Altri progetti

Collegamenti esterni

Morti per incidente stradale


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