23 Matching Annotations
  1. Oct 2023
    1. Morgan, Robert R. “Opinion | Hard-Pressed Teachers Don’t Have a Choice on Multiple Choice.” The New York Times, October 22, 1988, sec. Opinion. https://www.nytimes.com/1988/10/22/opinion/l-hard-pressed-teachers-don-t-have-a-choice-on-multiple-choice-563988.html.

      https://web.archive.org/web/20150525091818/https://www.nytimes.com/1988/10/22/opinion/l-hard-pressed-teachers-don-t-have-a-choice-on-multiple-choice-563988.html. Internet Archive.

      Example of a teacher pressed into multiple-choice tests for evaluation for time constraints on grading.

      He falls prey to the teacher's guilt of feeling they need to grade every single essay written. This may be possible at the higher paid levels of university teaching with incredibly low student to teacher ratios, but not at the mass production level of public education.

      While we'd like to have education match the mass production assembly lines of the industrial revolution, this is sadly nowhere near the case with current technology. Why fall prey to the logical trap?

  2. Mar 2023
    1. there is a peculiar behavior among most Caucasians. As soon as I become critical of Europe and its impact on other cultures, they become defensive. They begin to defend themselves. But I'm not attacking them personally; I'm attacking Europe. In personalizing my observations on Europe they are personalizing European culture, identifying themselves with it. By defending themselves in this context, they are ultimately defending the death culture. This is a confusion which must be overcome, and it must be overcome in a hurry. None of us has energy to waste in such false struggles.  Caucasians have a more positive vision to offer humanity than European culture. I believe this. But in order to attain this vision it is necessary for Caucasians to step outside European culture--alongside the rest of humanity--to see Europe for what it is and what it does.  To cling to capitalism and Marxism and all other "isms" is simply to remain within European culture. There is no avoiding this basic fact. As a fact, this constitutes a choice. Understand that the choice is based on culture, not race. Understand that to choose European culture and industrialism is to choose to be my enemy. And understand that the choice is yours, not mine.  This leads me back to address those American Indians who are drifting through the universities, the city slums, and other European institutions. If you are there to resist the oppressor in accordance with your traditional ways, so be it. I don't know how you manage to combine the two, but perhaps you will succeed. But retain your sense of reality. Beware of coming to believe the white world now offers solutions to the problems it confronts us with. Beware, too, of allowing the words of native people to be twisted to the advantages of our enemies. Europe invented the practice of turning words around on themselves. You need only look to the treaties between American Indian peoples and various European governments to know that this is true. Draw your strength from who you are.  A culture which regularly confuses revolt with resistance, has nothing helpful to teach you and nothing to offer you as a way of life. Europeans have long since lost all touch with reality, if ever they were in touch with who you are as American Indians.  So, I suppose to conclude this, I should state clearly that leading anyone toward Marxism is the last thing on my mind. Marxism is as alien to my culture as capitalism and Christianity are. In fact, I can say I don't think I'm trying to lead anyone toward anything. To some extent I tried to be a "leader," in the sense that the white media like to use that term, when the American Indian Movement was a young organization. This was a result of a confusion I no longer have. You cannot be everything to everyone. I do not propose to be used in such a fashion by my enemies. I am not a leader. I am an Oglala Lakota patriot. That is all I want and all I need to be. And I am very comfortable with who I am." 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      • In Other Words...
      • white guilt
  3. Oct 2022
  4. Jun 2021
    1. So I remember I prayed to God. I prayed to God. I was like, "Please God help me. I don't want to steal from this man. He's really good guy." And, oh dude, this is crazy, because I look in my pocket—I had the chips in my hand and I was acting like I had money.

      Time in US - living situation - abuse - lack of food - theft

  5. Feb 2021
  6. Oct 2020
  7. Sep 2020
    1. Whether this be true or not, I cannot prevail upon myself to become his accuser–and I think with good reason. If I made the matter public, I have no evidence but moral evidence to bring forward. I have not only no proof that he killed the two men at the door; I cannot even declare that he killed the third man inside–for I cannot say that my own eyes saw the deed committed

      I think this is a very effective way to introduce the idea of proof which (presumably) will loom throughout the rest of the novel. The narrator's bemoaning of the difficulty of genuinely proving guilt, and the sheer amount of concrete evidence required - information which is increasingly scarce in the ambiguous fog of the later chapters - is highly effective foreshadowing.

  8. Aug 2020
  9. Jul 2020
    1. Hi, reader in the U.S, it seems you use Wikipedia a lot; that's great! This is the 4th appeal we've shown you.
  10. May 2020
  11. Dec 2019
    1. I had committed deeds of mischief beyond description horrible

      Victor expresses guilt over his failure to make the existence of the creature known to the public, especially at the trial of Justine. In Volume 3, Chapter 5, Victor claims that it is well for "the unfortunate to be resigned," since "for the guilty there is no peace."

    2. I shall kill no albatross,

      This expression is a reference to Samuel Taylor Coleridge's poem "Rime of the Ancient Mariner," in which the Mariner inexplicably slays an albatross. The allusion may imply that Walton will play the role of Coleridge's Wedding Guest instead: he will listen to Victor's long, obsessive story that will ultimately be a confession of guilt, like the Ancient Mariner' tale. Since the poem was not published until September 1798, this reference also places the "17--" date of these letters as the summer of 1799. On the poem's role in the novel, see Beth Lau, "The Rime of the Ancient Mariner and Frankenstein," in Samuel Taylor Coleridge and the Sciences of Life, ed. Nicholas Roe (Oxford: Oxford University Press, 2001): 207-23.

  12. Apr 2019
    1. Two concepts that I’ve been thinking about a lot lately are guilt and responsibility. When it comes to racism in America, I think that guilt and responsibility tend to be seen as more or less the same thing. But I’m beginning to understand how there’s a real difference. As white people, are we guilty for the sins of our forefathers? No, I don’t think so. But are we responsible for them? Yes, I believe we are.
  13. Mar 2015
    1. Therefore, I learned — and learned well — that forgiveness is an essential key to healing. The opposite of forgiveness is judgment, and judgment always creates separation and guilt. Judgment will evoke a sense of guilt in the one who has been judged, unless, of course, they are perfectly awake. But more than this, each time that you judge anything or anyone, you have literally elicited guilt within yourself, because there is a place within you, yet still, that knows the perfect purity of your brother and sister, and sees quite clearly that all things within the human realm are either the extension of Love, or a cry for help and healing.
  14. Sep 2013
    1. topographical variety of anxiety; in its later phases it coincidescompletely with fear of the super-ego .
    2. show that the price we pay for our advance incivilization is a loss of happiness through the heightening of the sense of guilt.

      hence discontent

    3. hr führt in’s Leben uns hinein.Ihr lasst den Armen schuldig werden,Dann überlasst Ihr ihn den Pein,Denn iede Schuld rächt sich auf Erden

      ambivalence; guilt; remorse; aggressive avengence

    4. And since the inclination to aggressiveness against the father was repeated in the followinggenerations, the sense of guilt, too, persisted, and it was reinforced once more by every piece ofaggressiveness that was suppressed and carried over to the super-ego

      evolution of stricter superego, more guilt

    5. excluding from the present discussion the case of a sense of guilt due toremorse

      nice logical acknowledgement

    6. a person feeling guilty because he really has done something which cannot be justified.

      guilt (self-destruction driven by extreme ambivalence) vs remorse (constructive action)

    7. First comes renunciation of instinct owing to fear of aggression by the external authority. (This is, ofcourse, what fear of the loss of love amounts to, for love is a protection against this punitive aggression.)After that comes the erection of an internal authority, and renunciation of instinct owing to fear of it - owingto fear of conscience

      In (2) internal authority, bad intentions=bad actions, leads to guilt and punishment

      instinctual renunciation (i.e. renunciation of instinct)--is it the source of conscience?