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will is called into play to choose which to take, the one chosen gets the place in the notch-stick, and that is the one recalled. But this is because the |
competition was sharp enough to cause choice, and that choice was an act of the will. For it must not be forgotten that memory is an act of the will |
always, first, last, and all the time. There is no such thing as merely impressing things and then remembering them without effort. When this seems to be the case, it |
is merely seeming. Behind everything remembered that is consciously recalled there is an act of will which is performed overórepeated, and so getting the first result a second time. Of |
course, constant contact does this, without seeming to do so, like becoming so familiar with your room, that you can find anything in the dark. You do not seem to |
be acting consciously, because you do it so easily, but really it is the will acting over what it has acted many times before. This matter of choice is of |
the supremest importance because it tends to make the choices which lie at the root of character, which is also a series of choices, and at the formation of the |
power of the will itself, which actually is nothing else than character. Of this we shall speak more in a later section. But the element of choice plays so large |
a part in all the particular functions of the mind, that it should be accentuated in every one. The will to do, and the will to think, and the will |
to remember are all phases of the intellectual development which cannot be exercised too much or too often. Memory finds strength in proper associations. Here we must remember that associations |
are not merely jumbles of things that happen to be together. A donkey may be trampling on an overcoat, but that does not make a donkey suggest an overcoat, or |
an overcoat a donkey. But a collar and a tie do suggest each other, and when a man is looking for his collar, he is very likely to find his |
tie near it. Hence when one is lost, the other, if it has a regular place, may suggest it. One shoe does suggest another shoe. But one shirt does not |
suggest another shirt. One is a collective association, dual in character, while the other has only its individual quality, because one shirt is white, another pink, another blue, and the |
like. It is a very interesting thing to make these inquiries as to association. Take any object, and ask yourself what that suggests, and you will get the natural reactions |
of association that will show you the pathway along which memory, with reference to that thing, lies. We often develop a good memory by remembering the object or the fact |
through its parts. Often in language we make a part stand for the whole, or a whole for the part. That is a figure of speech called synecdoche. Thus we |
say a factory has so many "hands." What we mean is so many men. When we say a government is "on its last legs," we mean that it is tottering |
to its fall. So often the exaggeration of a part brings the whole into vivid relief. Epithets often do this, and become descriptive of the people to whom they are |
applied.. The term "Methodist" first meant derision, and finally became a term of honor and distinction. The same is true of "Quakers," which means the Society of Friends. Here the |
epithet stuck, and gave a new name to the people to whom it was applied and the name became an honorable title of distinction. The possession of a good memory |
is one of the best possessions in life, because when eyes fail and often hearing goes, and infirmity creeps upon us, the pleasures of memory are choice and comforting delights. |
How graceful and beautiful to hear an apt quotation, or a passage giving distinction and emphasis to some utterance brought into the foreground of a conversation ! How full of |
power it is to hear someone bring forth a decisive quotation or testimonial, in the exact words in which it was spoken at a time of crisis ! This holds |
people in check, or it gives them courage, or it comforts them in stress, and does wonders for the mind and the soul. How contemptible the human mind seems when |
people falter, "I knew that but I forget," or "You must excuse me, I have such a poor memory," or when you see some strong man or beautiful woman falter |
at an impressive moment because the memory has failed! Yet there is this to keep steadily before the mind. The mind is a rather aristocratic institution. People say it is |
easier to remember nonsense, and on the surface this is true, but it is only an illusion. What is true is that the silly stuff is more easily repeated, and |
so gets the more practice and so seems more readily recalled. It is the repetition, not the silliness, that does it. But the real mind, of real and serious people, |
takes much more readily to things of quality. That is why the passages from Shakespeare, and the Bible, and Milton have gone into the language and thousands of people are |
quoting these great authorities almost every day and do not know it. It is because they struck bottom in the human brain, and linked themselves with some-thing fundamental which was |
worth recalling because it had to do with something vital to the human race or its experience. The cultivation of the memory is too important and too useful to waste |
it on trivial or unimportant matters. If you must exercise your memory, put your will behind something that has lasting power. That means you must go to it as you |
do to the work of gardening, or any other productive work. Take it steadily, and note your result, and then see that it is checked up with exactitude. Do not |
be satisfied with something "fairly good," but demand of your mind exactness, and promptitude, and by and by your mind will get accustomed to giving you what you demand of |
it, because you have taken the care and made the effort to give the mind what it needed in order to have something to give back when you asked it |
to. No memory can give what it has not in it. No memory will have in it what is not carefully placed there, either by design and effort, or by |
continuity of contact, which amounts to the same thing. Therefore if you want a good memory, the rule is simple, both for yourself and for your children. Make one ! |
Wild gerbils get most of the moisture they need from the vegetables and small seeds that they eat. They aren't vegetarian though and will eat insects and carrion if they |
find it. Gerbils kept as pets should be given a fresh supply of water and a proper gerbil food to make sure they get all the nutrients they need to |
stay healthy. Gerbils will explore and try out almost any foods and although they will live happily on a diet of ready mixed gerbil food, they will really enjoy having |
some variation with small amounts of other foods. As they are omnivours like us, they can eat anything we can eat, but they tend to prefer dry or crunchy foods. |
They are particularly fond of oily seeds like sunflower and linseed and they adore millet. They will also eat insects, but this is mostly down to an individual gerbil’s preference. |
Gerbils need less fat in their diet than hamsters, so it is best to avoid giving large numbers of sunflower seeds if the mix already contains some. Sunflower seeds are |
a gerbil’s favourite and they will eat them to the detriment of other foods and can become too fat. Ideal treats include: dried banana, small amounts of budgie or canary |
food, pumpkin seeds, millet sprays sold for birds in pet shops, cooked beans, crispy vegetables such as raw broccoli, small amounts of fruit, such as grapes (but break the skin |
so the gerbil can easily see the moist interior,) alfalfa and hay. Always give small amounts of these treats and remove any fresh food (like grapes) as soon as the |
gerbils lose interest in it. If you leave it they will bury any uneaten food and it will start to decay causing a smell and other possible health hazards. Although |
gerbils drink very little and can get most of the water they need from their diet, they should always have access to water, particularly so in the case of elderly |
or pregnant or nursing gerbils. It is best to use a water bottle as gerbils have a natural instinct to bury their water bowls. There are no comments on this |
D. G. Hart and John R. Muether With political independence for the nation came the opportunity for greater stability within the church. When in 1789 the first General Assembly convened in Philadelphia, it held out the promise of a more |
uniform and well-organized Presbyterian ministry to the new republic. It named itself the Presbyterian Church in the U.S.A. (PCUSA). At that time, it consisted of 419 congregations, 111 licentiates, 177 ministers, sixteen presbyteries, and four synods (Philadelphia, New York and |
New Jersey, Virginia, and the Carolinas). Indicative of the affinities between the new nation and the PCUSA was the election of John Witherspoon to be the moderator of the first General Assembly. He was notable for being the only minister |
to sign the Declaration of Independence. A native Scotsman, he had been a prominent leader in the so-called evangelical party in the Kirk. His defense of the faith came to the attention of the trustees of the College of New |
Jersey (later called Princeton University), who in 1768 called him to be president of the institution. In that position, Witherspoon became a significant mediator of the Scottish Enlightenment to the American colonists. One of his students was James Madison, the |
fourth president of the United States. Witherspoon's critique of British imperialism and his defense of a republican form of government qualified him to hold public office, first as a member of the New Jersey state legislature, then as a member |
of Congress (while also presiding over the Princeton school). Presbyterian and Congregationalist ministers supplied much of the intellectual support for political independence among the major Protestant denominations, yet he alone emerged as a ministerial member of the nation's Founding Fathers. |
His election as moderator of the first General Assembly was a fitting recognition of his public service. As much as the Presbyterian Church's mission appeared to be bound up with the cause of the American nation during the 1780s, the |
formation of a national church was also the logical response to the new political realities. Other Reformed communions, such as the Reformed Church in America (Dutch) and the German Reformed Church, also used the new political autonomy of the United |
States to form denominations that were no longer tied to, or governed by, their Old World mother churches. The advantages of American ecclesiastical autonomy were obvious. American churches could respond more directly to American conditions without having to gain European |
approval. Even though the Presbyterians who launched the first General Assembly had never belonged officially to the Scottish Kirk, the principle was still the same. An autonomous national church would more easily handle the responsibilities and needs of Presbyterian churches |
throughout the nation, not to mention the administrative convenience of following the laws and policies of one national government. With the formation of the General Assembly also came formal readjustments in the Presbyterian Church's constitution. Prior to the first Assembly, |
the Synod of New York and Philadelphia as early as 1785 had called for revisions to the Confession of Faith and Catechisms, the Form of Government and Discipline, and the Directory for Public Worship. Of the changes made to the |
various documents that were adopted as the church's constitution, the revision of the Westminster Confession was arguably the most significanteven though it is the least studied aspect of the first Assembly. The substance of the revision was to reformulate the |
Westminster Divines' teaching on the civil magistrate. The Westminster Assembly had been called by Parliament, and its affirmations about the role and function of the government, especially in ecclesiastical matters, reflected a situation in which the state exerted control over |
the church as part of the price of religious establishment. The American revision of 1787-1789 took into account the new situation in the United States, where the state had no authority over the church. The most notable revisions were made |
in the chapters on the civil magistrate and synods and councils in the Confession of Faith. In the original version of chapter 23, the Divines declared that "for the better effecting whereof, [the civil magistrate] has the power to call |
synods, to be present at them, and to provide that whatsoever is transacted in them be according to the mind of God" (23.3). Reverence for George Washington aside, the prospect of giving him the power to call an assembly or |
synod did not make much sense by 1789. So the American revision changed that section to assert that civil magistrates, as "nursing fathers," had the duty "to protect the church of our common Lord, without giving the preference to any |
denomination of Christians above the rest, in such a manner that all ecclesiastical persons whatever shall enjoy the full, free, and unquestioned liberty of discharging every part of their sacred functions, without violence or danger" (23.3). Gone was the power |
of the state to convene an assembly and the duty to insure that such church bodies conducted their business "according to the mind of God." Furthermore, the American revision went on to affirm the principle of religious freedom and asserted |
that the civil magistrate had a duty to protect that liberty, even including the freedom of infidels: "It is the duty of civil magistrates to protect the person and good name of all their people, in such an effectual manner |
as that no person be suffered, either upon pretense of religion or of infidelity, to offer any indignity, violence, abuse, or injury." American Presbyterians undertook a similar revision in chapter 31 on synods and councils. Here they deleted entirely section |
2 from the original version, which gave further direction to civil magistrates about their participation in ecclesiastical assemblies. The civil magistrate was mentioned in the revised chapter only in paragraph 4 (old number 5), which now stated that the church |
is not to "handle or conclude" any matter of civil polity, except for "cases extraordinary," to satisfy the conscience of the church, or to comply with a request from the civil magistrate. Some critics of the American revision have seen |
in these changes an occasion of the Presbyterian Church aping the new religious politics of the United States. To be sure, these revisions corresponded directly to the relatively novel arrangement of religious disestablishment; not since Constantine had Christianity been out |
of power in the West. At the same time, the revision of the Confession and the reduction of the civil magistrate's power over the church was entirely in line with any number of Presbyterian efforts going back to the Covenanters |
in seventeenth-century Scotland, the Seceders in the eighteenth century, and again the Free Church, which left the Scottish Kirk in the 1840s. In each of these cases, a fundamental point of debate was whether Christ alone was head of the |
church or whether the church needed to submit as well to the civil magistrate. The 1789 revision of the Westminster standards stripped the state of any authority over the church beyond that of seeking its freedom from hostile interference. Although |
this revision did raise important questions about the responsibility of the church in the public realm, the clear meaning of the revised Confession was to remove the powers of the civil magistrate over the church that had been previously granted |
by ecclesiastical establishment. The irony was that by affirming the independence of the church from state authority, the Presbyterian Church U.S.A. actually moved more in the direction of being an American, as opposed to a Presbyterian, communion. With its newfound |
autonomy, a freedom to let the church be the church, the Presbyterian Church could well have used the situation to develop fully all the implications of Presbyterian government, theology, and worship. Eventually some would, such as the Old School Presbyterians |
during the middle decades of the nineteenth century, who cultivated a Presbyterian identity far richer than that of the European churches that were still part of the ecclesiastical establishment and so subservient to the state. But instead, the revision, accompanied |
as it was by the euphoria over political liberty, encouraged excessive loyalty to the new nation, and that eventually eroded its Presbyterian identity. The very name of the new church spoke to this reality"the Presbyterian Church in the U.S.A." This |
was the Presbyterian denomination of the United States. Consequently, although the War of Independence and religious disestablishment presented the church with a new opportunity for ministry free from state oversight, the process of so closely identifying with that war and |
its political ideals yielded a Presbyterian Church intent upon ministering in the state's service. Dr. Hart is the director of fellowship programs and scholar in residence at the Intercollegiate Studies Institute in Wilmington, Del.; Mr. Muether is the librarian at |
Reformed Theological Seminary in Orlando, Fla., and the historian of the OPC; both are OP ruling elders and members of the Committee on Christian Education. Reprinted from New Horizons, April 2005. Index to series. |
Surfaces & Trimming Would you help me to solve next task: Let's have surface of revolution (it is created by means of rotating the arbitrary curve around the axis). It's simple to visualisate such body. Problem is, that this body can be trimmed in a same way like the nurbs |
surfaces are. I'd like make it as simple as possible (I'd like to avoid mathematics and intersections computing). Has OpenGL tools for solving this? To define a surface by means of grid of 3d points and then to use trimming? Thanks for your opinions. |
Dr. Dreger says the spectrums of sex, gender and sexual orientation differences are wide. To clear up any confusion, she explains terms: "There's issues of sex, which is biology—that's male and female and intersex. Then there's gender, which is boy and girl, and sometimes people switch that. And then there's sexual orientation, which is something else in addition—that's whether or not we're attracted to |
males or to females or to both." Dr. Dreger stresses that intersex is different from transgender. "Transgender is about a gender identity. And so when somebody is born, everybody gets a gender assignment. Even kids who are intersex get a gender assignment as boy or as girl. What transgender is, is when you feel the assignment you got was the wrong one. So when |
The Department for Environment, Food and Rural Affairs (Defra) in the UK has set targets for businesses to recycle glass packaging. The first recycling targets, which will reflect the relative carbon savings from open or closed loop processes, could start as soon as 2011, Defra said. The proposal is aimed to create more incentives for more material to be sent |
to be re-melted, which Defra claims saves 0.3 tons of CO2 equivalent per ton of glass reprocessed. Currently targets have been set up until 2010 and Defra said it plans to increase the business targets incrementally to 2020. The future actions would include higher targets for aluminium and plastics in light of potential carbon savings, the department said. |
Index cards have become a forgotten, small piece of wonder. Several years ago, it wasn’t rare for people to walk around with index cards or small pieces of papers to write thoughts, directions, or general information. However, with the invention of the Blackberry and mini digital tape recorder, you rarely |
see anyone using an index card or a small piece of paper. However, for teaching, they still are small wonders. Teaching your child to use index cards can be one of the best academic tips you can give. - Index cards can be used to take short notes during lectures. |
Each index card should contain one concept, definition or content area. - They can be used to separate information from the text into small groups of information. This makes specific items easier to study. - They are helpful when memorizing information. Writing the information down helps increase memory. - Index |
cards can be used to make flash cards for all subjects. - They can be used to outline book or other reports or papers, and even to keep track of newly learned information. And finally, - Index cards make great study guides. Although the list can go on and on, |
I believe you get the point. Using index cards can be great for students of all ability levels. Encourage your child to make them and use them. They can be taken anywhere and kept neatly out of sight when not being used. We use them in the car and at |
the restaurant, so my daughter is never without something to read or study, and she doesn’t have to carry her books with her. Resurrecting the lost art of using index cards can work wonders for your child’s study skills. Just ask the teacher. |
Overview - SAY IT, RHYME IT, SPELL IT WORKSHEETS Say It, Rhyme It, Spell It Worksheets , by Rosie Simms, is a perfect complement to PCI's Say It, Rhyme It, Spell It Game . Students will gain reading confidence and increased phonemic awareness as they complete these simple, illustrated worksheets. The reproducible binder introduces over 80 words that follow the |
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