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4.11: Rethinking

4.11: Rethinking


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Revisit the questions you answered at the beginning of the chapter, and consider one option you learned in this chapter that might change your answer to one of them.

  1. I regularly procrastinate completing tasks that don't interest me or seem challenging.
  2. I use specific time management strategies to complete tasks.
  3. I find it difficult to prioritize tasks because I am not sure what is really important.
  4. I am pleased with my ability to manage my time.

Community Colleges: Rethinking STD Prevention for the Nontraditional College Campus

As increased attention and proposed funding are being directed toward community colleges, it is important to consider the sexual and reproductive health care needs of this growing population. Existing data suggest there are significant sexual health needs among this population and often insufficient provision of services. Some community college students are more likely than students at 4-year colleges to test positive for sexually transmitted diseases (STDs). Given resource constraints, creative solutions are required. These may include campus-wide policies addressing STD/HIV (human immunodeficiency virus) prevention, referral systems to connect students to care in the community, and partnerships with local health departments, Federally Qualified Health Centers, or community-based organizations to assist with the provision of services. Colleges have the unique opportunity to provide students with valuable information about sexual health and services. Community colleges, in particular, are uniquely positioned to reach at-risk community members for STD testing and sexual health care who might otherwise be lost to care. More research is needed on the sexual health needs of community college students, especially on factors such as geographic location, how embedded the school is into the community, social norms around sexual health on college campuses, and health services offered. New and innovative ways to promote linkage to care for testing and counseling could offer potential health benefits to this growing at-risk population.


Rethinking McGwire

Courtesy of Charles Schmitz Mark McGwire at a celebration for the St. Louis Cardinals on Sunday.

It was hard to ignore Mark McGwire during the baseball post-season. His position at the near end of the dugout made him seem larger than life on the television.

I’m going to admit it: after seeing McGwire in uniform, working as batting coach for the soon-to-be champions, I felt a positive vibration.

McGwire has admitted to using steroids during his playing career, which most of us had finally figured out. His statement that he took them only for healing but not for power was ridiculous. But for all that, I was glad to see that baseball has not found a way to ban him, retroactively, from a time when there was no testing and no penalties.

Nobody has criticized McGwire more than I have, particularly for his ludicrous appearance in front of Congress in 2005. But I felt nearly as good seeing him as I did when Floyd Layne of City College of New York and Alex Groza of Kentucky came back to coach after being involved in the game-fixing basketball scandals at mid-century.

That doesn’t mean I would vote for McGwire (or some other bulked-up sluggers of the past generation) for the Baseball Hall of Fame, even if I did vote for awards like that. Maybe I’m getting soft-hearted or soft-headed, but I found myself glad to see him in uniform. How did you react at seeing McGwire in the World Series?


Rethinking Darkness

This book examines the concept of darkness through a range of cultures, histories, practices and experiences. It engages with darkness beyond its binary positioning against light to advance a critical understanding of the ways in which darkness can be experienced, practised and conceptualised.

Humans have fundamental relationships with light and dark that shape their regular social patterns and rhythms, enabling them to make sense of the world. This book ‘throws light’ on the neglect of these social patterns to emphasize how the diverse values, meanings and influences of darkness have been rarely considered. It also examines the history of our relationship with the dark and highlights how normative attitudes towards it have emerged, while also emphasising its cultural complexity by considering a contemporary range of alternative experiences and practices. Challenging notions of darkness as negative, as the antithesis of illumination and enlightenment, this book explores the rich potential of darkness to stimulate our senses and deepen our understandings of different spaces, cultural experiences and creative engagements.

Offering a rich exploration of an emergent field of study across the social sciences and humanities, this book will be useful for academics and students of cultural and media studies, design, geography, history, sociology and theatre who seek to investigate the creative, cultural and social dimensions of darkness.


Author(s)

Biography

Peter Smith is a writer and lecturer with over 30 years of experience in teaching Art History and Cultural Theory. He has written articles and reviews for many journals including The Oxford Art Journal and Kunst und Politik. Recent publications include chapters in books including As Radical as Reality itself: Essays on Marxism for the 21st Century (2007) and Renew Marxist Art History (2013). He is currently a teaching at the University of West London where he was course leader for an M.A. in Photography.

Carolyn Lefley is Lecturer in Photography at the University of Hertfordshire and a photographic artist. Her research interests include photography and expanded media: moving image, mobile photography and computer generated imagery. Her photographic practice explores notions of home, belonging and folklore.


Rethinking Gender Research in Communication

Lana F. Rakow is Assistant Professor of Communication, University of Wisconsin—Parkside. An earlier version of this article was presented to the annual conference of the Association for Education in Journalism and Mass Communication, University of Oklahoma, Norman, August 1986. It is based on material contained in the author's 1986 dissertations, “Gender, Communication, and Technology: A Case Study of Women and the Telephone,” completed for the Institute of Communications Research, University of Illinois, Champaign-Urbana.

Lana F. Rakow is Assistant Professor of Communication, University of Wisconsin—Parkside. An earlier version of this article was presented to the annual conference of the Association for Education in Journalism and Mass Communication, University of Oklahoma, Norman, August 1986. It is based on material contained in the author's 1986 dissertations, “Gender, Communication, and Technology: A Case Study of Women and the Telephone,” completed for the Institute of Communications Research, University of Illinois, Champaign-Urbana.


Rethinking our itinerary- 4/3 - 4/11

The Type A planner in me is 2nd guessing my plans. Our current plans were:

2 nights in Key Largo (Hampton Inn)

2 nights in Marathon (Courtyard Marriott).

The only thing we really want to do in Key Largo is a snorkel trip, with another one planned in Marathon as well. I planned 2 nights in Key Largo thinking that would give us a day to drive to Marathon and stop at the Rain Barrell Village and maybe feed the tarpin at Robbie's, but not sure we need a whole day to do that?

I'm wondering if there isn't more to do for us in Marathon, and if we should consider just staying one night in Key Largo, doing a morning snorkel tour, and then moving on to Marathon. We could explore the town of Key Largo a little when we arrrive, which will be late on Saturday afternoon depending on traffic, do the snorkel tour the next morning and then head towards Marathon in the afternoon.

Am I missing something great in Key Largo by doing this? Just seems like there would be more to do in Marathon and the surrounding area but need some advice. We are outdoorsy people, love being on the water and active, but not so much just sitting at the pool or a resort, although might enjoy some beach time for a short while.



What happens next for Eagles after firing Doug Pederson?

The Eagles didn’t officially give a reason for the decision, and the move comes a few weeks after it was reported that Pederson’s job was safe through the 2021 season. But one has to wonder if the sour taste left in everyone’s mouth after the Week 17 disaster is what reversed course.

Pederson’s firing is likely the first of many dominos to fall in Philadelphia this offseason. Carson Wentz was benched earlier in the season and seemingly lost his job to backup Jalen Hurts. Wentz is rumored to be looking for a trade this offseason, but the Eagles would incur a massive dead cap hit if they did anything other than keep him — which in itself is an incredibly expensive move.

The success of Jalen Hurts is likely another reason to Pederson has been given a pink slip. While he managed to be a quarterback whisperer that roused Nick Foles to lead the Eagles on a miraculous Super Bowl run, the talent of available head coaches and their potential to maximize Hurts’ impact is too good to pass up.

Imagine Hurts with Eric Bieneinemy, or playing in a Joe Brady or Arthur Smith offense.

Tangentially, this is a move that should be closely watched by the Chicago Bears, who find themselves at a similar crossroads with Matt Nagy and Mitchell Trubisky.

Firing Pederson is a massive decision, one that alters the Eagles future in significant ways. By moving on from a Super Bowl-winning coach amid a quarterback controversy, Lurie is making it extremely clear what direction he wants Philadelphia to head.


Appendix

Biblical Qualifications for Church Officers

Qualifications of Elders (1 Timothy 3:1-7)

3:1 "The saying is sure: If any one aspires to the office of bishop, he desires a noble task."

Aspiration (oregetai/ epithumei)

At least one way for a man to attain the role of elder/bishop was to aspire to it. In fact, since it is the duty of elders to do their work with gladness and not under constraint or for love of money (1 Peter 5:1-3), this should be thought of as one of the elders' qualifications. This need not exclude the possibility that a man may be sought out and urged to become an elder. But no pressure should be used that would result in an unwilling, half-hearted service.

3:2 "Therefore it is necessary for the bishop to be irreproachable."

Irreproachability (anepilempton)

Elsewhere in the New Testament the word is used only in 5:7 (where widows are to be without reproach by putting their hope in God and not living luxuriously or sumptuously or self-indulgently) and 6:14 (where Timothy is to keep the commandment irreproachable till Jesus comes).

The word seems to be a general word for living in a way that gives no cause for others to think badly of the church or the faith or the Lord. This tells us nothing about the sort of thing that would bring reproach on the church or the Lord. But, coming at the head of the list, it puts a tremendous emphasis on what a person's reputation is. The focus here is not a person's relationship to the Lord but how others see him. It seems therefore right from the outset that the public nature of the office is in view with its peculiar demands.

    1. may not be a polygamist?
    2. may not remarry after death of his first spouse?
    3. may not be remarried after a divorce?

    Temperate (nephalion)

    This word is used two other times in the New Testament&mdashin 3:11 of the women (wives of?) deacons and in Titus 2:2 about older men in general.

    It is odd that it is used here even though in verse 3 the bishops must not be addicted to wine (me paroinon). Perhaps here the point is more general&mdashnamely, that his temperance extends over other things besides wine. Or perhaps the repetition comes because in verse 3f there begins a list of things which the bishop is NOT supposed to be, and Paul felt obliged to include the problem of wine in the negative list as well as the positive.

    The standard here is one of self-control and mastery of his appetites. Wine would surely not be the only drink or food that a person can misuse.

    Sensible, prudent, reasonable (sophrona)

    The word is used only here and Titus 1:8 of bishops, and 2:2 of older men, and 2:5 of younger women.

    It is related to sophroneo which means to be of a sound mind &mdashlike the demoniac after he was healed (Mk. 5:15). The basic idea seems to be having good judgment, which implies seeing things as they really are, knowing yourself well, and understanding people and how they respond. We might say "being in touch with your feelings" or being in touch with reality so that there are no great gaps between what you see in yourself and what others do.

    Respectable, honorable (kosmios)

    The idea seems to be one of not offending against propriety. A person who comports himself in situations so as not to step on toes unnecessarily.

    Hospitable (philoxenon)

    One who loves strangers, that is who is given to being kind to newcomers and makes them feel at home. A person whose home is open for ministry and who does not shrink back from having guests. Not a secretive person.

    Skilled in teaching (didaktikon)

    This need not mean that the person is real good in front of a group, since not all elders devote all their time to formal teaching or preaching (1 Tim. 5:17). Rather as Titus 1:9 says, "He must hold firm to the sure word as taught, so that he may be able to give instruction in sound doctrine and also to confute those who contradict it."

    In other words he must know Biblical doctrine well and be able to explain it to people. He must be astute enough theologically that he can spot serious error and show a person why it is wrong and harmful.

    Not addicted to wine (me paroinon)

    The general qualification here would be like the one above under temperance, namely, self-control. Not addicted to anything harmful or debilitating or worldly. Freedom from enslavements should be so highly prized that no bondage is yielded to.

    Not pugnacious or belligerent (me plekten)

    The point here is that the temper should be under control. He must not be given to quarreling or fighting. There should be a conciliatory bent. His feelings should not be worn on the sleeve. He should not carry resentments or be hyper-critical.

    Gentle (epieke)

    This is the opposite of pugnacious or belligerent. He should not be harsh or mean-spirited. He should be inclined to tenderness and resort to toughness only when the circumstances commend this form of love. His words should not be acid or divisive but helpful and encouraging.

    Peacable (amachon)

    This seems almost identical with "not pugnacious or belligerent." In fact the last three seem to go together as a unit that stress peacemaking rather than factiousness or troublemaking. This would have great implications about the way he uses his tongue.

    Not a lover of money (aphilarguron)

    He should be putting the kingdom first in all he does. His lifestyle should not reflect a love of luxury. He should be generous giver. He should not be anxious about his financial future. He should not be so money-oriented that ministry decisions revolve around this issue.

    3:4-5 "He must manage his own household well, keeping his children submissive and respectful in every way for if a man does not know how to manage his own household, how can he care for God's church?"

    Leader of a well-ordered household (kalos proistamenon)

    The home is a proving ground for ministry. He should have submissive children. This does not mean perfect, but it does mean well-disciplined, so that they do not blatantly and regularly disregard the instructions of their parents. The children should revere the father (meta pases semnotetos). He should be a loving and responsible spiritual leader in the home. His wife should be respected and tenderly loved. Their relationship should be openly admirable.

    3:6 "He must not be a recent convert, or he may be puffed up with conceit and fall into the condemnation of the devil."

    A mature believer, not a new convert (me neophuton)

    The condemnation of the devil seems to be the condemnation that the devil is under because of his being puffed up. So the new believer, given too much responsibility too soon, may easily swell with pride. The implication is that part of Christian seasoning is a humbling process and a growing protection against pride. We should see evidences in his life that humility is a fixed virtue and not easily overturned.

    3:7 "moreover he must be well thought of by outsiders, or he may fall into reproach and the snare of the devil."

    This is similar to "irreproachability" in verse 2. Only here it is made explicit that the outside unbelieving world is in view. This doesn't mean the world sets the standards, since Jesus himself was rejected by some. What it seems to mean is that a Christian leader should at least meet the standards of the world for decency and respectability, for the standards of the church should be higher.

    The snare of the devil is referred to in 2 Tim. 2:26. It seems to involve deception and sin since to be rescued from it is to repent and come to a knowledge of the truth.

    How does not being well thought of by outsiders cause you to fall into reproach and the snare of the devil?

    Could it be that the reproaches of the world would cause a person to try to hide his faults in the church and thus fall into lying or duplicity?

    Qualifications of Elders (Continued from Titus 1:5-9)

    1:6 "If any man is blameless. . ."

    Blamelessness (anegkletos)

    This is virtually the same as "irreproachable." The idea is that no ongoing blame attaches to a man. If he does wrong he makes it right.

    1:6 ". . .the husband of one wife. . ."

    1:6 ". . .and his children believers not open to the charge of being profligate or insubordinate."

    Honest and orderly children (pista, me in kategoria asotias e anupotakta)

    The meaning is probably the same as 1 Tim. 3:4-5 and the well-ordered house. There the children are to be en hupotage meta pases semnotatetos, "in subjection with all reverence."

    Here the focus is not just on the relationship of the children to the father but on their behavior in general. They are not to be guilty of the accusation of "wild living" or uncontrolled behavior. And they are not to be "insubordinate".

    Does pista mean believing (with RSV) or "faithful" in the sense of honest and trustworthy? In favor of the latter would be the use of the word in 1 Tim. 3:11 where women (deaconesses or wives of deacons) are to be pistas en pasin, faithful in all things. Other places in the pastorals where the word seems to have this meaning are 1 Tim. 1:12, 15 3:1 4:9 2 Tim. 2:11 2:13 Tit. 1:9 3:8.

    So the idea seems to be children who are well bred, orderly, generally obedient, responsible, and reliable.

    See above on Tit. 1:6, Blamelessness

    Humility (me authade)

    This is the assumption behind his not being a new believer, lest he be puffed up. He should be lowly in his demeanor, speaking much of himself or his achievements. He should count others better than himself and be quick to serve. He should sincerely give God the credit and honor for any accomplishments.


    Watch the video: Q.: Using four half-adders HDLsee Problem ,a Design a full-subtractor circuit incremen (June 2022).


Comments:

  1. Meldrik

    It is remarkable, this rather valuable opinion

  2. Amazu

    This phrase is incomparable,))), I like :)

  3. Gabhan

    Not logically

  4. Saadya

    What charming answer



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