Arguably, the rails-team's choice of raising ArgumentError instead of validation error is correct in the sense that we have full control over what options a user can select from a radio buttons group, or can select over a select field, so if a programmer happens to add a new radio button that has a typo for its value, then it is good to raise an error as it is an application error, and not a user error. However, for APIs, this will not work because we do not have any control anymore on what values get sent to the server.

liberal_enum :kind

When the controller creates the user, instead of adding a validation error to the record, it raises an exception. How to avoid this?

I really dislike the reasoning as stated in the issue listed above. Since the value is coming over the wire, it should be treated the same as a freetext input where the expectation is to validate in the model and not the controller. This is especially true in APIs where the developers have even less of a say as far as expected input coming from form data (for example).

In case anyone wants a hack, here is what I came up with.

But now the first line throws an exception ArgumentError: '0' is not a valid audience

In the React rendering lifecycle, the value attribute on form elements will override the value in the DOM. With an uncontrolled component, you often want React to specify the initial value, but leave subsequent updates uncontrolled. To handle this case, you can specify a defaultValue attribute instead of value.

But an idea, unfortunately, is worth nothing. Less, even, than the paper it’s written on (idea guys love restaurant napkins).

One notable barrier that has prevented faculty from adopting OER is concerns about the quality of the materials. The present study extends upon a growing body of research indicating that OER are not perceived to be lower in quality than traditional textbooks.

One reason why the students assigned open textbooks may use those textbooks more is that they perceive a greater need for/relevance of their textbook relative to those assigned traditional textbooks

students taking classes in the classroom report significantly higher rates of underutilized textbooks than those taking classes online

and students assigned an open textbook reported a significantly higher percentage of underutilized textbooks (M = 52.20, SE = 1.38) than those assigned a traditional textbook (M = 48.44, SE = 1.21)

might markets just not work?

his very first patient shocked him by refusing the moderately expensive but effective treatment he prescribed for her cancer—a choice that turns out to be common among patients in Singapore, who like to pass the money in their government-mandated health-care savings accounts on to their children

“value-based care,” which rewards providers who keep costs down while achieving good outcomes, is not going well

Simplicity is a state of mind. It dwells in the main intention of our lives. A man is simple when his chief care is the wish to be what he ought to be, that is, honestly and naturally human. And this is neither so easy nor so impossible as one might think. At bottom, it consists in putting our acts and aspirations in accordance with the law of our being, and consequently with the Eternal Intention which willed that we should be at all. Let a flower be a flower, a swallow a swallow, a rock a rock, and let a man be a man, and not a fox, a hare, a hog, or a bird of prey: this is the sum of the whole matter.

I despair of ever describing simplicity in any worthy fashion. All the strength of the world and all its beauty, all true joy, everything that consoles, that feeds hope, or throws a ray of light along our dark paths, everything that makes us see across our poor lives a splendid goal and a boundless future, comes to us from people of simplicity, those who have made another object of their desires than the passing satisfaction of selfishness and vanity, and have understood that the art of living is to know how to give one’s life.

Herein is summed up the experience of humanity, and this experience, which each man must remake for himself, is more precious in proportion as it costs more dear. Illumined by its light, he makes a moral advance more and more sure. Now he has his means of orientation, his internal norm to which he may lead everything back; and from the vacillating, confused, and complex being that he was, he becomes simple. By the ceaseless influence of this same law, which expands within him, and is day by day verified in fact, his opinions and habits become transformed . . . The necessary hierarchy of powers is organized within him: the essential commands, the secondary obeys, and order is born of simplicity. We may compare this organization of the interior life to that of an army. An army is strong by its discipline, and its discipline consists in respect of the inferior for the superior, and the concentration of all its energies toward a single end: discipline once relaxed, the army suffers. It will not do to let the corporal command the general. Examine carefully your life and the lives of others. Whenever something halts or jars, and complications and disorder follow, it is because the corporal has issued orders to the general. Where the natural law rules in the heart, disorder vanishes.

Need we say that one does not rise to this point of view without a struggle? The spirit of simplicity is not an inherited gift, but the result of a laborious conquest . . . But by dint of action, and exacting from himself strict account of his deeds, man arrives at a better knowledge of life. Its law appears to him, and the law is this: Work out your mission. He who applies himself to aught else than the realization of this end, loses in living the raison d’etre of life. The egoist does so, the pleasure-seeker, the ambitious: he consumes existence as one eating the full corn in the blade — he prevents it from bearing its fruit; his life is lost. Whoever, on the contrary, makes his life serve a good higher than itself, saves it in giving it. Moral precepts, which to a superficial view appear arbitrary, and seem made to spoil our zest for life, have really but one object — to preserve us from the evil of having lived in vain. That is why they are constantly leading us back into the same paths; that is why they all have the same meaning: Do not waste your life, make it bear fruit; learn how to give it, in order that it may not consume itself!

Art is the realization of a permanent idea in an ephemeral form. True life is the realization of the higher virtues — justice, love, truth, liberty, moral power — in our daily activities, whatever they may be. And this life is possible in social conditions the most diverse, and with natural gifts the most unequal. It is not fortune or personal advantage, but our turning them to account, that constitutes the value of life. Fame adds no more than does length of days: quality is the thing.

confounding the secondary with the essential, substance with form. They are tempted to believe that simplicity presents certain external characteristics by which it may be recognized, and in which it really consists. Simplicity and lowly station, plain dress, a modest dwelling, slender means, poverty — these things seem to go together. Nevertheless, this is not the case . . . No class has the prerogative of simplicity; no dress, however humble in appearance, is its unfailing badge. Its dwelling need not be a garret, a hut, the cell of the ascetic nor the lowliest fisherman’s bark. Under all the forms in which life vests itself, in all social positions, at the top as at the bottom of the ladder, there are people who live simply, and others who do not.

At no epoch have the exterior conditions which man has made for himself by his industry or his knowledge, been able to exempt him from care for the state of his inner life. The face of the world alters around us, its intellectual and material factors vary; and no one can arrest these changes, whose suddenness is sometimes not short of perilous. But the important thing is that at the center of shifting circumstance man should remain man, live his life, make toward his goal. And whatever be his road, to make toward his goal, the traveler must not lose himself in crossways, nor hamper his movements with useless burdens. Let him heed well his direction and forces, and keep good faith; and that he may the better devote himself to the essential — which is to progress — at whatever sacrifice, let him simplify his baggage.

We must search out, set free, restore to honor the true life, assign things to their proper places, and remember that the center of human progress is moral growth. What is a good lamp? It is not the most elaborate, the finest wrought, that of the most precious metal. A good lamp is a lamp that gives good light. And so also we are men and citizens, not by reason of the number of our goods and the pleasures we procure for ourselves, not through our intellectual and artistic culture, nor because of the honors and independence we enjoy; but by virtue of the strength of our moral fiber. And this is not a truth of today but a truth of all times.

we have in abundance that which, if must be, we can go without, and are infinitely poor in the one thing needful.

When one passes in review the individual causes that disturb and complicate our life, by whatever names they are designated, and their list would be long, they all lead back to one general cause, which is this: the confusion of the secondary with the essential.

What really matters is . . . what really matters.There are lots of reasons why people aren’t doing what they want to do. For one thing, many of us don’t know what that is. When I was still in real estate, I met with a career counselor. The counselor said, “Why don’t you take a year off and figure out what you really want to do?” The suggestion was mind-boggling. My schedule wouldn’t let me take a day off – let alone a year! But that suggestion, as crazy as it sounded at first, forced me to ask basic questions about my professional life. In fact, I did spend a year away from my job. And if I hadn’t taken that time, I would have been in real estate forever.If you’ve spent years not knowing what you want to do – in your career, in your family life, with your civic obligations – it can seem like an impossible challenge to figure it out. For many people, it’s easier to keep doing what they know they don’t want to do, or what they don’t mind doing. Simplifying your life frees up time for you to figure out what really matters.

Values aren’t a birthright: you need to keep caring about them. Living in the west, however you define it, being western, provides no guarantee that you will care about western civilisation.

Value Sensitive Design (VSD) emphasizes consideration of stakeholder values when making design decisions [5]. Applying this rationale to the goal of leveraging the capacity of digital workers during crisis events, we identify design solutions that fit the underlying community dynamics, including current work practices, organizational structures, and motivations of digital volunteer work.

value-sensitive design method (VSD). VSD provides techniques to elucidate and answer values questions during the course of a system's design.

“My feeling at the time was this was a good idea,” Dr. Wachter says. “The trend toward our system being pushed to deliver better, more efficient care was going to be enduring, and the old model of the primary-care doc being your hospital doc … couldn’t possibly achieve the goal of producing the highest value.”

People learn best when they care about a topic and believe they can master it. This presents us with a problem because most scientists don’t want to program: they want to do science. In addition, their early experiences with computers are often demoralizing, and believing that something will be hard to learn is a self-fulfilling prophecy.

As with other forms of value-based health care, patient-centered care requires a shift in the way provider practices and health systems are designed, managed, and reimbursed. In keeping with the tenets of patient-centeredness, this shift neither happens in a vacuum, it driven by traditional hierarchies in which providers or clinicians are the lone authority. Everyone, from the parking valet and environmental services staff to c-suite members, are engaged in the process, which impacts hiring, training, leadership style, and organizational culture. Patient-centered care also represents a shift in the traditional roles of patients and their families from one of passive “order taker” to one of active “team member.” One of the country’s leading proponents of patient-centered care, Dr. James Rickert, has stated that one of the basic tenets of patient-centered care is that “patients know best how well their health providers are meeting their needs.” To that end, many providers are implementing patient satisfaction surveys, patient and family advisory councils, and focus groups, and using the resulting information to continuously improve the way health care facilities and provider practices are designed, managed, and maintained from both a physical and operational perspective so they become centered more on the individual person than on a checklist of services provided. As the popularity of patient- and family-centered health care increases, it is expected that patients will become more engaged and satisfied with the delivery of their care, and evidence of its clinical efficacy should continue to mount.

Across the technology industry, rank-and-file employees are demanding greater insight into how their companies are deploying the technology that they built. At Google, Amazon, Microsoft and Salesforce, as well as at tech start-ups, engineers and technologists are increasingly asking whether the products they are working on are being used for surveillance in places like China or for military projects in the United States or elsewhere.

A related series of studies have sought to unpack the dynamics of collabo-ration and to understand which features of peer productions support the cre-ation of higher quality content. This topic has been studied especially closelyin the case of Wikipedia, where particular organizational attributes, routines,norms, and technical features impact the quality of individual contributionsas well as the final, collaborative product.

Just as peer produced goods vary in their nature and form, there is alsoenormous variation between and within projects in terms of the dimensionsalong which quality might be evaluated. In the case of Wikipedia, scholarshave assessed the encyclopedia in terms of factual accuracy, scope of coverage,political bias, expert evaluation, and peer evaluation – often drawing differentconclusions about the quality of Wikipedia or particular articles.

The Six Corners store, like more than 100 other Sears locations, is owned by Seritage Growth Properties, a real estate company controlled by Sears Holdings CEO Eddie Lampert. Seritage, which is publicly traded, has a market value nearly 10 times greater than Sears Holdings.

Hint: you can find a list of permitted color names at https://www.w3schools.com/colors/colors_names.asp. It includes some quite unusual ones, like “PeachPuff” and “HotPink”.

The value chain for any given consumer market is divided into three parts: suppliers, distributors, and consumers/users. The best way to make outsize profits in any of these markets is to either gain a horizontal monopoly in one of the three parts or to integrate two of the parts such that you have a competitive advantage in delivering a vertical solution. In the pre-Internet era the latter depended on controlling distribution.

In the first question posed above – (there may be a document (or documents) in an archive with the potential to bring down a government. If this hasn’t happened yet, does that record have power?) – the latency of the archive-as-content is assumed. In other words, there’s always the possibility that somewhere in the repository is the single, golden item that will reveal itself as ‘the one’ – whatever that may be – and then the injection of agency, the transition from inherent to active power occurs, as Mike notes. More broadly though, I think there’s an ‘imagined’ power in archival repositories. Not only on the basis that they are often mythologized as the store of potentially ‘golden’ items, but also in the way that they allow communities to potentially imagine themselves as communities. This is Benedict Anderson’s thesis – that to be part of a group there needs to be a range of shared or widely accepted attributes and/or elements that the group imagines themselves all sharing – and the archival repository, although it doesn’t feature in his work, I think is a key to fulfilling this role. And in this role, it’s not about the one item, series or accession, but the very existence of the thing called an archive that is key. It has its mysterious ways, supported by a range of cool stereotypes (cardigan, ‘dust’, things ‘lost only to be ‘discovered’, ‘reading rooms etc…) which help to establish the archive as more than a thing, and all those attributes help to give it the air of mystery. If you need something, it’s likely to be ‘in the archive’. Even if you don’t, there’s safety in the knowledge that someone, somewhere, has carefully archived it. And it’s that mythologising I think that creates a peculiar type of archival power, at once active and activated, latent and potential.

The origination of governments from a contract is a pure fiction, or in other words, a falsehood. It never has been known to be true in any instance; the allegation of it does mischief, by involving the subject in error and confusion, and is neither necessary nor useful to any good purpose.

Enhancing OER to Improve Learning

First, the industry is demanding it. Those who are paying for healthcare—the government, employers, patients, commercial health plans—want more value for their healthcare dollar. The transaction-driven, fee-for-service model has helped contribute to a fragmented healthcare system that has led to major challenges in healthcare. This fee-for-service model is simply not sustainable.

reliability and accessibility of big data will help facilitate increased reliance upon outcomes-based contracting and alternative payment models.

Consumption can be good, she says. "I don't want to be callous to the people who really do need more stuff". But consumerism is always bad, adding little to our wellbeing as well as being disastrous for the planet. "[It's] a particular strand of overconsumption, where we purchase things, not to fulfil our basic needs, but to fill some voids about our lives and make social statements about ourselves,"

fee-for-service payment models to value-based care

the idea as a ‘Theory of Ruin-Value’, henceforth taking care only to use building materials that would crumble picturesquely (Speer, 1969). I offer this uncomfortable story, like the irradiated Strahlenkatze of nuclear semiotics, as an instance of our common drive to communicate across millennia—whether we grasp the fact, or not, that what we speak may be our darkest sin.

You want your reward to give you greater awareness, greater affinity with life and a greater sense of your value and purpose in the world--not the value and purpose that you invent for your own delights, but the value and purpose that are intrinsic to your being here. This value cannot be exhausted. It will not leave you and will only grow as greater attention, time and energy are devoted to its expression and experience.

true value offers a reward that grows and yields benefits for yourself and others. Real pleasure is associated with achievement. You cannot escape this. It is a fact. Things are valued because they are useful according to the purpose that you hold. If something yields value according to your purpose as you understand it, you will value it. Even if your purpose is false and self-deceiving, you will value it nonetheless. Value and pleasure are therefore highly associated. You cannot separate them.

It would provide opportunity for free expression: literate and illiterate alike could record, preserve, disseminate, and repeat their opinions. The present investment in TV, instead, provides bureaucrats, whether politicians or educators, with the power to sprinkle the continent with institutionally produced programs which they-or their sponsors--decide are good for or in demand by the people.

Because I am interested in complicating your definition of maleness and of boyhood. I was born into that shitty town, maleness, full of broken ideals and misplaced machismo and repression and there are some good people stuck living there. They are not in charge. They did not build it.

The phrase “diploma mills” came into popular usage during the era.

I'm talking about optimizing the economy for the velocity of money rather than for the conversion of money into capital. It's going from a growth model to a flow model. Why are we, for instance, taxing capital gains at almost nothing but taxing dividends and earnings so high? That's a tax policy that is meant to favor the extraction of capital and to punish the exchange of things.

Although the transcript gives some slight indication of what we have been discussing, the emphasis should be placed on the actual experiences which you have had. The value is in the communication of meaning as experienced within your consciousness.

Wendy will find it somewhat more rugged as she learns to relax back into the natural state of her Being, and learns that everything that counts comes through her, not from outside her Self. Her Value can only come from within herself as she is willing to stand as the Door, allowing the Universal Value of her Being to flow easily, with no self-criticism or shyness because of Its originality.

The Big Myth About Hotel Metasearch (Travel Tuesday)

If I search throughout all of creation, if I search through the many mansions that exist within the domains of my Father’s Creation — and that Creation is infinite — try as I might, I cannot discover anything that can truly describe you. I cannot find that which is of greater value than you. In Truth, I cannot discover anything that speaks more eloquently of the Love that God is, than your very existence. Therefore, in Truth, I look upon you constantly, and marvel at the Radiance of my Father’s Love.

and those in which no worthless man can succeed, for such things bring greater praise: