Colleges today often operate as machines for putting ever-proliferating opportunities before already privileged people. Our educational system focuses obsessively on helping students take the next step. But it does not give them adequate assistance in thinking about the substance of the lives toward which they are advancing. Many institutions today have forgotten that liberal education itself was meant to teach the art of choosing, to train the young to use reason to decide which endeavors merit the investment of their lives.

The term "stigmergy" was introduced by French biologist Pierre-Paul Grassé in 1959 to refer to termite behavior. He defined it as: "Stimulation of workers by the performance they have achieved." It is derived from the Greek words στίγμα stigma "mark, sign" and ἔργον ergon "work, action", and captures the notion that an agent’s actions leave signs in the environment, signs that it and other agents sense and that determine and incite their subsequent actions.[4][5]

1. Tell the truth… or, at least, don’t lie. Truth reduces the terrible complexity of a man to the simplicity of his word. Truth is the ultimate, inexhaustible natural resource. It’s the light in the darkness.

including history, science, and other content that could build the knowledge and vocabulary they need to understand both written texts and the world around them?

Later in life and irrespective to the character of the relationship held, the good enough approachinforms how communication between people can be practiced. One of the widest known formulasfor that is called Nonviolent Communication, subtitled as the ‘language of life’ [ 39]. The subtitle seemsparticularly appropriate to our case, as it describes a method of communication that does not servesocial programming and allow humans to author and own their speech. A nonviolent communicatordoes not reinforce the boundary cuts and refrains from installing the personware-shaping doublebinds.

2 Use the 5-Step Process to Get What You Want Out of Life

Kierkegaard has essentially this same view of human existence, a view that Becker praises in The Denial of Death. Because we are this tension of opposites, says Kierkegaard, in order to be authentically human we need to accept the mystery and responsibility of participation in both of these dimensions of reality that constitute life structured by death. Most people fall short of this authenticity, he declares. They flee its difficulties. And there are two basic ways of doing this. People either (1) immerse themselves in the dimension of things that perish, the things and pleasures of the world, which allows them to evade the awareness of death: the attitude summed up in the advice to “eat, drink, and be merry.” Or they (2) cling to some false certainty about immortality, imagining that some kind of immortality is their assured possession, and this too allows them to evade the awareness of death.

All students alluded to the need to developnot only academic skills but also self-management. This included skills such asdeveloping work/life balance, self-control,confidence, and become discerning in theirchoices around study

aking up with in the morning, I should investigate this. And I just kind of di

We’re either the last generation to ever die, or the first generation to live forever.1

probefahrer · 7 hr. agoAre you familiar with Mark Granovetter‘s theory of weak ties?He used it in the sense of the value of weak social connections but I am pretty sure one could make a case for weak connections in a Zettelkasten as being very valuable

CÂU CHUYỆN "BỚT CƯỜI LẠI"Vợ của anh vì một lý do ngoài ý muốn đã qua đời được 4 năm, anh vì không có cách nào có thể chăm sóc được bố mẹ nên cảm thấy chán nản và mệt mỏi.Một buổi tối khi anh trở về nhà, vì quá mệt mỏi nên anh chỉ chào hỏi đứa con ngắn gọn và không muốn ăn cơm, cởi xong bộ comple liền lên giường nằm. Đúng lúc đó, ầm một tiếng, bát mì tôm làm bẩn hết chăn và ga trải giường, hóa ra trong chăn có một bát mì tôm. “Cái thằng danh con này”, anh ta liền vớ một chiếc móc quần áo chạy ra ngoài đánh cho đứa con trai đang ngồi chơi một trận.Đứa con trai vừa khóc vừa nói:- Cơm sáng đã ăn hết rồi, đến tối con chưa thấy bố về thấy đói bụng nên đi tìm đồ ăn, con tìm thấy mì tôm trong tủ bếp, muốn nấu mì tôm ăn nhưng bố dặn không được tùy tiện dùng bếp gas nên con lấy nước nóng từ trong vòi tắm pha mì tôm, con pha một bát ăn, còn một bát để phần bố. Sợ mì tôm bị nguội nên con mang vào giường ủ trong chăn đợi bố về ăn cho nóng. Con mải chơi đồ chơi mới mượn được của bạn nên khi bố về đã quên không nói với bố.Anh không muốn đứa con thấy mình khóc nên vội vã vào nhà vệ sinh, mở vòi nước và khóc. Khi đã ổn định tinh thần, anh mở cửa phòng con trai và nhìn thấy đứa con trai trong bộ quần áo ngủ, nước mắt giàn giụa và tay đang cầm bức hình của mẹ nó.Từ đó trở đi, anh chăm sóc con trai tận tâm hơn, chu đáo hơn, khi con trai mới vào học cấp I, anh đánh con một trận nữa. Hôm đó, thầy giáo gọi điện về nhà báo con anh không đi học, anh lập tức xin nghỉ về nhà, chạy đi tìm con khắp nơi, sau vài tiếng đồng hồ đi tìm anh đến một cửa hàng bán văn phòng phẩm nhìn thấy đứa con đang đứng trước một đồ chơi điện tử, thế là anh tức giận đánh con, đứa con không một lời giải thích, chỉ nói “Con xin lỗi”.Một năm sau, anh nhận được điện thoại từ bưu điện, nói con trai anh đã bỏ một loạt các bức thư không viết địa chỉ vào hòm thư, cuối năm là lức bưu điện bận rộn nhất nên điều này gây ra rất nhiều khó khăn cho họ. Anh lập tức đến bưu điện, mang những bức thư đó về ném trước mặt con trai nói:- Sao mày lại làm những trò tai quái thế này hả?Thằng bé vừa khóc vừa trả lời:- Đây là những bức thư con gửi cho mẹ.Mắt người bố cay cay hỏi con:- Thế sao một lúc gửi nhiều thư như vậy?Đứa con nói:- Trước đây con còn thấp nên không bỏ thư vào hòm thư được, bây giờ con lớn có thể bỏ thư vào được rồi nên con mang gửi hết những bức thư con viết từ trước đến giờ.Ông bố nghe xong, tâm trạng rối bời không biết nói gì với con. Một lát sau ông bố nói:- Mẹ con giờ ở trên thiên đàng, sau này con viết thư xong, hãy đốt nó đi thì có thể gửi thư cho mẹ được đấy.Đợi đứa con ngủ, anh mở những bức thư đó xem đứa con muốn nói gì với mẹ, trong đó có một bức thư khiến anh vô cùng xúc động.“Mẹ thân yêu của con: Con nhớ mẹ lắm! Mẹ ơi, hôm nay ở trường con có một tiết mục mẹ cùng con biểu diễn, nhưng vì con không có mẹ nên con không tham gia, con cũng không nói cho bố biết vì sợ bố sẽ nhớ mẹ. Thế là bố đi khắp nơi tìm con, nhưng con muốn bố nhìn thấy con giống như đang đi chơi nên con đã cố ý đứng trước một đồ chơi điện tử. Tuy bố đã mắng con nhưng con đã kiên quyết không nói cho bố biết vì sao. Mẹ ơi, con ngày nào cũng thấy bố đứng trước ảnh mẹ ngắm rất lâu, con nghĩ bố cũng như con rất nhớ mẹ đấy!Mẹ ơi, con đã sắp quên giọng nói của mẹ rồi, con xin mẹ trong giấc mơ của con hãy để con được gặp mẹ một lần được không, để con nhìn thấy khuôn mặt của mẹ, nghe thấy giọng nói của mẹ, được không mẹ?Con nghe mọi người bảo nếu ôm bức ảnh của người mình nhớ vào lòng rồi đi ngủ thì sẽ mơ thấy người đó, nhưng mà mẹ ơi, vì sao con tối nào cũng làm như thế mà trong giấc mơ của con vẫn không gặp được mẹ?”Đọc xong bức thư, ông bố òa khóc. Anh không ngừng tự trách mình: phải làm sao mới có thể lấp được khoảng trống mà người vợ để lại đây?Chúng ta là những ông bố bà mẹ khi đã mang cuộc sống của đứa con đến với thế giới này có nghĩa là gánh trên vai trách nhiệm vô cùng to lớn. Khi đã là một người mẹ, không nên tăng ca quá nhiều, khi đã là một người bố, không nên uống quá nhiều rượu, đừng nên hút nhiều thuốc, phải chăm sóc tốt cho bản thân mới có thể yêu thương con hết lòng, tuyệt đối đừng nên vì muốn kiếm nhiều tiền mà hủy hoại sức khỏe của mình, không có sức khỏe thì những danh lợi kia có nghĩa lý gì. Và cũng đừng nghĩ rằng đợi đến khi bố mẹ có nhiều tiền thì sẽ như thế này như thế kia, nào ai biết sau này chuyện gì sẽ xảy ra, có thể sau một giây mọi chuyện đã khác.Những ông bố bà mẹ xin đừng vì những chuyện nhỏ nhặt mà dễ dàng ly hôn. Vì đau thương lớn nhất sau sự đổ vỡ đó không ai hết mà chính là thuộc về đứa con. Bạn đã kết hôn hay chưa kết hôn thì hãy nhớ một điều, xin hãy quý trọng “nó”.nguồn cop,55 You and 54 others13 Comments31 SharesLikeCommentShare

Embracing visions of a good life that go beyond those entailing high levels of material consumption is central to many pathways. Key drivers of the overexploitation of nature are the currently popular vision that a good life involves happiness generated through material consumption [leverage point 2] and the widely accepted notion that economic growth is the most important goal of society, with success based largely on income and demonstrated purchasing power (Brand & Wissen, 2012). However, as communities around the world show, a good quality of life can be achieved with significantly lower environmental impacts than is normal for many affluent social strata (Jackson, 2011; Røpke, 1999). Alternative relational conceptions of a good life with a lower material impact (i.e. those focusing on the quality and characteristics of human relationships, and harmonious relationships with non-human nature) might be promoted and sustained by political settings that provide the personal, material and social (interpersonal) conditions for a good life (such as infrastructure, access to health or anti-discrimination policies), while leaving to individuals the choice about their actual way of living (Jackson, 2011; Nussbaum, 2001, 2003). In particular, status or social recognition need not require high levels of consumption, even though in some societies, status is currently related to consumption (Røpke, 1999).

In this respect, relational notions of a good quality of life, such as ‘buen vivir’ from Latin America (D'Alisa, Demaria, & Kallis, 2014; Gudynas, 2011; Hopkins, 2008), may be key to achieving long-term sustainable outcomes

The Antinet’s permanent-address scheme, with its shifting nature, gives the system a unique personality. The Antinet’s unique personality stands as one of the most integral aspects of the system. A key component that enables insightful communication with a human being is the human’s personality–the person’s unique way of communicating with you based on their unique perspectives and interpretations. The Numeric-alpha addresses provide the Zettelkasten with a unique personality. Over time, unique structures form due to Numeric-alpha addresses. This is important because it allows one to communicate with the Antinet, transforming it into a communication experience with a second mind, a doppelgänger, or a ghost in a box, as Luhmann called it. (5)5 This is the entity Luhmann referred to when he titled his paper, Communicating with Noteboxes. Numeric-alpha addresses make all of this possible.

The thing that made you weird as a kid could make you great as an adult.

One-off events usually don’t amount to much. Organize gatherings that meet once a month or once a year.

If you’re traveling in a place you’ve never been before, listen to an album you’ve never heard before. Forever after that music will remind you of that place.

Build identity capital. In your 20s do three fascinating things that job interviewers and dinner companions will want to ask you about for the rest of your life.

“I began to realize how important it was to be an enthusiast in life. He taught me that if you are interested in something, no matter what it is, go at it at full speed ahead. Embrace it with both arms, hug it, love it and above all become passionate about it. Lukewarm is no good. Hot is no good either. White hot and passionate is the only thing to be.” ― Roald Dahl, My Uncle Oswald

Having kids showed me how to convert a continuous quantity, time, into discrete quantities. You only get 52 weekends with your 2 year old. If Christmas-as-magic lasts from say ages 3 to 10, you only get to watch your child experience it 8 times. And while it's impossible to say what is a lot or a little of a continuous quantity like time, 8 is not a lot of something. If you had a handful of 8 peanuts, or a shelf of 8 books to choose from, the quantity would definitely seem limited, no matter what your lifespan was.

In the margins of books, in the margins of life as commonly conceived by our culture’s inherited parameters of permission and possibility, I have worked out and continue working out who I am and who I wish to be — a private inquiry irradiated by the ultimate question, the great quickening of thought, feeling, and wonder that binds us all: What is all this?

In his practice, Leiris wrote,Duchamp demonstratesall the honesty of a gambler who knows that the game only has meaningto the extent that one scrupulously observes the rules from the very out-set. What makes the game so compelling is not its final result or how wellone performs, but rather the game in and of itself, the constant shiftingaround of pawns, the circulation of cards, everything that contributes tothe fact that the game—as opposed to a work of art—never stands still.

Rejecting “pretensions of natural equality” as morality tales for children, Galton asserted that measurements of the “head, size of brain, weight of grey matter, number of brain fibres, &c.” followed “the law of deviation from an average” and so did innate “mental capacity.”

Osteen watched, silent and blank-faced the entire time, taking notes. My cheeks burned; I was mortified. I wished I’d never asked him along. I tried to be rational about the situation—the patient did fine. But I had let Osteen see my judgment fail; I’d let him see that I may not be who I want to be.

Instead of meditating twenty minutes every day and getting marginally better over time, spend 10 days every year at a meditation retreat making giant leaps towards enlightenment, and just live your life for the other 355.

Interested in launching a similar experiment in your organization?

An alternative kind of note-taking was encouraged in the late Middle Agesamong members of new lay spiritual movements, such as the Brethren of theCommon Life (fl. 1380s–1500s). Their rapiaria combined personal notes andspiritual reflections with readings copied from devotional texts.

Gray hair is a crown of glory;    it is gained in a righteous life.

இது வரை உங்கள் சிந்தனைகள் எப்படி என்னை ஆழமாக ஊடுருவி அன்றாடம் நான் பார்க்கும் விடயங்களை நானறியாத ஒரு கோணத்தில் அடைந்து என்னை வேறொன்றாக மாற்றுகிறது என்று நினைத்திருக்கிறேன். இதைவிட ஒருபடி மேலே போய் ஒரு நரம்பியல் சார் அறிவியல் பின்புலம் கொண்ட வாசகர் சமீபத்தில் உங்கள் சிந்தனைகளை சிலாகித்து தான் அறியாத ஒன்றை உங்கள் வெண்முரசின் எழுத்துக்களின் மூலம் கண்டதாகச் சொன்னது நினைவிற்கு வந்தது.  இப்படி அறிவியலும் தத்துவமும் சந்திக்கும் புள்ளியை நீங்கள் தொட்டுவிடுகிறீர்கள்.

a new conviction structured the next decade of my life: The un-annotated life was not worth living.

You may remember from school the difference between an exergonicand an endergonic reaction. In the first case, you constantly need toadd energy to keep the process going. In the second case, thereaction, once triggered, continues by itself and even releasesenergy.

a recitation of their names will be accompanied by a traditional libation, or pouring out of water, in accordance with West African traditions for honoring the deceased. "The ritual of libation holds the belief that saying people's names keeps them alive. It makes them free. It carries their personhood beyond their physical time on this earth," says event organizer Jasmine Blanks Jones, a postdoctoral fellow in the Program in Racism, Immigration, and Citizenship who is also part of Inheritance Baltimore, an interdisciplinary program for humanities education, research, and community engagement in Baltimore.

creased learning in a college physics course with timelyuse of short multimedia summaries

When I think back to the creation of that infographic, I wonder whether we had shown the care demanded of the data. Whether we had, in creating this abstraction, re-enacted — however inadvertently — some of the objectification of the slave trade.

Consider, as well, the extent to which the tools of abstraction are themselves tied up in the history of the trans-Atlantic slave trade. As the historian Jennifer L. Morgan notes in “Reckoning With Slavery: Gender, Kinship, and Capitalism in the Early Black Atlantic,” the fathers of modern demography, the 17th-century English writers and mathematicians William Petty and John Graunt, were “thinking through problems of population and mobility at precisely the moment when England had solidified its commitment to the slave trade.”Their questions were ones of statecraft: How could England increase its wealth? How could it handle its surplus population? And what would it do with “excessive populations that did not consume” in the formal market? Petty was concerned with Ireland — Britain’s first colony, of sorts — and the Irish. He thought that if they could be forcibly transferred to England, then they could, in Morgan’s words, become “something valuable because of their ability to augment the population and labor power of the English.”This conceptual breakthrough, Morgan told me in an interview, cannot be disentangled from the slave trade. The English, she said, “are learning to think about people as ‘abstractable.’

Over the past several weeks, I’ve seen more faculty declining learning opportunities and expressing a need to protect their time than ever before in fifteen years of doing this work.

2. What do people most need from me, and how can I provide it?The box-checking exercise tends to be about my wants. Shifting it to others’ needs brings greater well-being. This is straightforward: Decades of research—and millennia of common sense—have shown that self-centeredness leads to fluctuating emotions at best, while a focus on the needs of others can bring stable happiness. And lest you think this makes a person passive or unambitious, note that there is a significant body of evidence showing that a focus on the good of one’s institution (as opposed to oneself) enhances career success as well.

“To me, the nature of the actor’s life is that we do the job, we do the best we can, and move on.”

Autopoiesis has been proposed as a potential mechanism of abiogenesis, by which primitive cells evolved into more complex molecules that could support the development of life.

Until recently[30][31][32] there have been almost no attempts to compare the different theories and discuss them together.

Autopoiesis is just one of several current theories of life, including the chemoton[20] of Tibor Gánti, the hypercycle of Manfred Eigen and Peter Schuster,[21] [22] [23] the (M,R) systems[24][25] of Robert Rosen, and the autocatalytic sets[26] of Stuart Kauffman, similar to an earlier proposal by Freeman Dyson.[27] All of these (including autopoiesis) found their original inspiration in Erwin Schrödinger's book What is Life?[28] but at first they appear to have little in common with one another, largely because the authors did not communicate with one another, and none of them made any reference in their principal publications to any of the other theories.

அந்தியூர் மணி. அவரும் ஈரோடு கிருஷ்ணனும் இன்னும் சிலரும் மிக வலுவாகப் பரிந்துரை செய்த நூல் தேவிபாரதியின் நீர்வழிப்படூம்.  நீர்வழிப்படூஉம் புணைபோல் ஆருயிர் முறைவழிப்படூஉம் என்பது புறநாநூற்று வரி. நீரில் ஒழுகிச்செல்லும் தெப்பம்போல் வாழ்க்கை அதன் வகுக்கப்பட்ட பாதையில் செல்கிறது என்று பொருள். ஒரு கிராமத்து நாவிதரின் வாழ்க்கையைச் சொல்லும் இந்நாவல் இருத்தலியல் நோக்கிலும் ஆழமாக வாசிக்கத்தக்கது என்றார்கள்.

Covéa Life Limited

he cover amount shall be paid as a one-off lump sum payment.

You have a 30 day ‘cooling off’ period d

You can still cancel your policy at any time after the ‘cooling off’ period ends, but we won’t refund your premiums

you can change your mind. If you cancel your policy within this period, we will refund any premiums you have paid.

f at any time you don’t pay your premium when it is due, we will write to you to let you know and will allow you 30 days to pay the outstanding premium.

£100

Our Over 50s Whole of Life Product is not a savings or investment plan and it has no cash in or surrender value at any time

covered

You are covered regardless of what causes your death. So you are covered if you die of disease, natural causes, illness or anything else.

The level of cover amount you have chosen is set out in the policy schedule and will be fixed for the cover period

If you were to die after you have had the policy for three years or more we will pay the cover amount

If you die during the first three years other than as a result of accidental death we will not pay the cover amount but will pay out an amount equal to the premiums you have paid.

If you were to suffer an accidental death during the first three years of your policy we will pay the cover amount

premium

you need to pay

Your premium is fixed from the start date and we promise not to increase it.

80

50

On your 90th birthday you will no longer have to pay any further premiums but your cover will continue for the rest of your life.