drayton hall, charleston vicinity, south carolina. begun in 1738 for john drayton, a prominent official and businessman in colonial south carolina, drayton hall is one of the finest and best - preserved georgian palladian houses in the nation. known for its symmetrical design, two - story portico ( porch ), and exquisite interior decorative wood and plasterwork, the house was the only plantation house on the west bank of the ashley river not to be burned during the civil war. still without running water, central heat, or electricity, drayton hall is now a national trust historic site. old blacksmith shop, fort bennett, pierre vicinity, south dakota. the old wagon wheel rims and wire resting against the wall of this run - down blacksmith shop were but a few of the items made or repaired for the united states army garrison at fort bennett. the u. s. government established the fort on the outskirts of the great sioux nation [ indian ] reservation in 1870 in order to provide protection to the personnel overseeing and implementing governmental policies following the red cloud war. built in 1880, the sod - covered shop is fort bennett ’ s only surviving structure. first presbyterian church ( downtown presbyterian church ), nashville, tennessee. the interior columns, moldings, and illusionistic fresco ornament shown here along the south wall of nashville ’ s first presbyterian church are in the egyptian revival style, an exotic style of architecture that became popular in the first half of the nineteenth century following napoleon ’ s conquests. the egyptian revival style is noted for its lotus - leaf - inspired capitals, bulging columns, and egyptian gorges, the dramatically curved cornice topping many egyptian buildings. begun in 1849 by william strickland, the architect of the tennessee state capitol, this is the largest and best - preserved egyptian revival church in the united states. minion nuestra senora de la purisima concepcion de acuna, san antonio, texas. the church depicted in these axonometric views is one of the oldest surviving mission churches in the american southwest. built in the mid - eighteenth century by franciscan monks from spain, the church once served as the centerpiece of a large missionary compound. in its heyday, the mission included a convent, farmland, workshops, a granary, and a pueblo, or quarters, for christianized american indians. in common with many catholic churches built at the same time in spain and europe, this church features a vaulted stone roof, twin towers, and a dome over the crossing.


whose point of view? the journey of three generations ( literature link for the book whale journey ) in her 50 years, old gray has traveled a distance equal to traveling to the moon and home again. what ' s in store for her baby, about to make his first migration? whale journey by vivian french ( 1998, zero to ten limited ) is a fact - filled picture book and gripping tale about the life cycle of the gray whale. you ' ll want to " journey " through the book more than once as you join three generations of whales on their migration. for three scars, it may be the last of her journeys, bittersweet with memories and quite exhausting. for old gray, it ' s a middle journey, one of many more to come. she ' s been there and done that many times in her life. and for baby gray, this is a first. it ' s a time of wild excitement, challenging thrills, and unknown dangers. it ' s the same journey, yet different for each one making it. the journey of three generations provides rich opportunities for personal connections, science learning, and author ' s craft. begin with the point - of - view writing activity and expand with the extensions that follow. whatever the age of your students, you ' ll find something for everyone! try this! writing activity after reading the story, ask students to choose one of the whales in the story : three scars, old gray, or baby gray. tell them they will write a journal entry from that point of view. students may use events from the book or events they imagine will happen along the migratory journey. ( older students may wish to write a short story, essay, or memoir from their chosen character ' s point of view. ) then follow these steps in the writing process : - prewriting : for students who would benefit, encourage brainstorming with other writers who chose the same character. what is it like to be that whale? what are their fears, concerns, joys, satisfactions? what have they experienced to make them feel that way? what lies ahead for each? how do they view this migration? what memories do they have? other students may prefer freewriting or clustering to get their ideas and " experiences " flowing. - drafting : encourage students to freely write first drafts, leaving blanks to which they can return instead of spending time fleshing out details. have them review their drafts, then read them aloud to partners. a partner ' s questions and comments can help writers decide what to change


to freely write first drafts, leaving blanks to which they can return instead of spending time fleshing out details. have them review their drafts, then read them aloud to partners. a partner ' s questions and comments can help writers decide what to change. - revising : remind students that revising is the most important step, where 85 percent of a writer ' s time should be spent. this is the chance to make their writing better, more exact, more descriptive - - or even shorter! - editing : have students check for errors, make corrections, and prepare final copies. students may wish to illustrate their stories using a favorite art - publishing and sharing : provide time for authors to share their works! - look at the author ' s craft. take another journey through the book to collect descriptive phrases that create mental pictures. then take a journey to collect strong, active verbs. next, have students imagine they ' ve been hired to create a travel brochure that makes a whale want to come along and join the 5, 000 - mile journey. display brochures or share with other classes. - have students create a timeline or draw a map that shows the annual migratory cycle of a gray whale. students to come up with a list of whale biology or migration questions for which they can research answers. journey north ' s archives or answers from experts ( see site map ) are great places to start. - encourage students to make personal connections. ask them to identify " big journeys " they are making in their lives. ask them to think about their life journey until now, and to identify big landmarks. how would they answer the same questions from a parent ' s or a grandparent ' s point of view? what advice would they give about life ' s journeys or milestones to children they may have in the future? what " words to live by " can they contribute?


i ’ ve been puzzling over a phenomenon lately that i ’ d like to talk a bit about. i want to put this out into the ether and get feedback from all of you. because i can ’ t make sense of this — and perhaps your superior brains can. with the rise in digital content, we ’ ve seen more and more examples of technology being created to enforce the law and / or a company ’ s terms of service for their product. and just because technology can do this, does it mean that we as a society should allow it? in the past, here ’ s how the law was enforced : - the law exists - as a member of a society, you are expected to know about the law - if you violate the law, in theory someone punishes you and here ’ s how the law is enforced now in some cases : - the law exists - technology is created to make it difficult or impossible for you to break the law - if you somehow manage to break through the technology and break the law, you are punished for breaching the system as well as breaking the law itself here ’ s a real - world example of technology - enforced laws to start the discussion. the saudi arabian government developed an rfid chip with a cyanide implant. these chips were implanted in known criminals ( supposedly terrorists ) and if their handlers or probation officers or whoever was watching them suspected that they were violating the law again, boom – cyanide in the blood … instant death. no trial, no due process, just a remotely activated death penalty. in the world of digital content we see this same practice but in a non - lethal incarnation. the utilization of internet filters in schools and libraries ( and on school - issued computers in kids ’ homes ) is intended as a way to mandatorily enforce laws against child pornography and the display of harmful and obscene materials in public. advocates for this technology sell it as a way to enforce these laws without human intervention. unfortunately, the technology doesn ’ t actually work very well, and about 30 % of sites that should be blocked aren ’ t and 30 % of sites that should be allowed get blocked erroneously. the intention is good, but the side effects are not worth the trade off — both access to legitimate information and the false sense of security the technology creates. some schools and libraries realize the inherent flaws in the technology and choose, instead, to do what we as a society have been doing for generations — trusting people to follow the law, and when they don ’ t we have


of security the technology creates. some schools and libraries realize the inherent flaws in the technology and choose, instead, to do what we as a society have been doing for generations — trusting people to follow the law, and when they don ’ t we have policies in place for reprimands or punishments ( e. g. calling the cops on their asses ). another key example is the technology used in digital rights management, called “ digital restrictions management ” by its detractors, including yours truly. once again, the technology was created to enforce the applicable copyright law as well as the company - created terms of service for their products and content. and once again, the technology doesn ’ t actually work. why? digital rights management technology doesn ’ t work because it doesn ’ t do what the companies tell you it does : stop piracy. if copyrighted content was easy to get legally at a fair price in an easy to access format ( read : one not locked down with layers of drm software ), then more people would be willing to pay for it. why? convenience and safety. it ’ s why the music industry is selling drm - free mp3s and still making money. i ’ d rather give $ 7. 99 to a band and get a full, drm - free, legal copy of their album than try to find a complete, high quality, virus - free version on a torrent site. ultimately, these failed attempts to decrease piracy and ( in theory ) increase sales not only fail, but they drive even more users away. i strongly believe it is the current state of drm that drives people into the arms of the pirates — not greed, a lack of ethics, or pure evil. unless you count drm as pure evil, which i do. so … if the idea of the cyanide - laden rfid chip disturbs you, then ( following my logic, anyway ) the idea of internet filters and digital rights management should equally perturb you. and if you ’ re a librarian, then dammit — both internet filters and digital rights management should perturb you as a professional and you should do everything in your power to fight them both — in your own library and in the profession as a whole. fight, librarians! fight!


in this section... pathologies detected by cardiac catheterization cardiac catheterization, as discussed earlier, involves the insertion of a catheter into the heart for the diagnosis of various diseases. cardiac catheterization is typically used for diagnosing the following pathologies. aortic dissection - cardiac catheterization is a method used in treating aortic dissection. the catheter called a stent is inserted and threaded to the location of the tear. the stent then provides as a channel for blood flow with minimal leakage. aortic aneurysm – as with aortic dissection, cardiac catheterization is a method of treatment. a stent is inserted and threaded to the location of the affected blood vessel. the stent provides a channel for blood flow without further damaging the widened blood vessel. congenital heart disease – cardiac catheterization is performed to measure oxygen levels and pressures within the heart chambers. cardiac catheterization may also be used as a way to treat conditions by closing holes to prevent mixing of the blood between chambers. aortic regurgitation - cardiac catheterization can be used as a diagnostic tool since it is a method of measuring blood pressure in the various chambers. atrial septal defects ( asd ) – cardiac catheterization has been used to evaluate this defect. this invasive procedure allows the analysis of the oxygen saturation in both right and left sides of the heart. cardiomyopathy – cardiac catheterization has been used to measure blood pressures in the various cardiac chambers to diagnose this condition. coronary heart disease – cardiac catheterization is used to inject dye to make the coronary arteries visible on x - rays, thereby showing where blockages are.


sunday, july 22, 2012 long time readers of this blog will know that it ' s a myth that people with asperger ' s syndrome can ' t empathize and that if a situation is explained to them, they can certainly feel emotion and put themselves " into the shoes of another ". the question is, can a person with asperger ' s learn to empathize automatically and without the need for explanation. empathy is a tricky thing to define but one thing is for sure ; it isn ' t about feeling sorry for someone. it ' s about either feeling as they do, understanding how they feel or having a reciprocal feeling. some of the biggest challenges for people with asperger ' s syndrome lie around the interpretation of gestures, tone and expression in both directions, sending and receiving. gestures, tone and expression are the primary means of communicating the human emotional state with talking and writing being used far less. in fact, quite often spoken expression confusingly communicates the exact opposite of what the emotional state is ; for example when a person says " oh, that is just great! " given these communication difficulties, the question then becomes less about empathy and more about expression. i guess you could ask, can a neurotypical person learn to express their true feelings in the moment? can an aspie learn to interpret those feelings and express empathy in a way that can be understood by a neurotypical - again, in the moment. it ' s clear why people with asperger ' s syndrome often need a detailed explanation before they can get into the shoes of another. it ' s just not normal for us and since we ' re using our own emotional state as a guide, our reactions to news and events are less empathetic of others and more interpetive of our own internal state. neurotypicals may be surprised to hear that your own empathy towards us is usually not in a form that we want either. we ' ve all heard those " horror stories " about people with aspgerger ' s syndrome who either act indifferent or laugh at funerals. sadly these incidents lead people to presume that they are cold and " without emotion ". the problem here is that their emotional state is not the same as the majority, not that they don ' t have emotions at all. an aspie with strong beliefs may feel that a person has moved on to a much better life. they may feel that grandma has finally been reunited with grandpa and that they will be happy as a result. in this case


t have emotions at all. an aspie with strong beliefs may feel that a person has moved on to a much better life. they may feel that grandma has finally been reunited with grandpa and that they will be happy as a result. in this case, they ' re empathising with the recently dead, not the recently bereaved. this doesn ' t make their reaction any less empathetic and it certainly doesn ' t make them a " cold person ". it ' s the interpretation of others who misread the target of the emotion that is at fault. as people with asperger ' s syndrome pass through life they, like everyone else, acumulate a lot of " social wisdom ". eventually they learn that their laughter, though well founded, has no place at a funeral and that the correct " group feelings " are of loss and sadness. the first time that these expressions kick in, they may be a little forced or fake. later as the aspie begins to get into a proper understanding of loss, usually because they suffer loss themselves and have an emotional state to relate to, those expressions become real and stronger. it ' s not usual to see an older person with asperger ' s syndrome overwhelmed by sadness at a funeral, even one for a distant relative. once those feelings of sadness are tapped into, it ' s difficult to let go and almost impossible to control the intensity of feeling. it ' s been said that people with asperger ' s syndrome often feel emotion more strongly than others. i ' d be inclined to agree with that. i used the funeral example above to show a progression from delayed and even wrong emotion to instantaneous " empathy ". clearly it is possible for a person with asperger ' s syndrome to learn how another is feeling but they need a few key things to happen ; the situation must be clearly stated in the case of a funeral, it ' s easy to tell that one is occurring, hence a person with asperger ' s syndrome can easily tap into the feelings ( and rules ) for prior funerals. if the feelings of a neurotypical match those of a previous occurance, you need to let your aspie know. sad puppy - dog eyes aren ' t necessarily going to communicate what is needed. you need to " use your words ". the target must be obvious in the funeral example, the target wasn ' t the deceased person, it was the grieving family. our aspie projected empathy towards the wrong target. usually in domestic situations


. you need to " use your words ". the target must be obvious in the funeral example, the target wasn ' t the deceased person, it was the grieving family. our aspie projected empathy towards the wrong target. usually in domestic situations, the target is more obvious but just in case, make sure that your aspie knows that the target is you. perhaps even say " can you understand what i ' m feeling? " or " can you see it from my point of view? " these things will help your aspie to find the target. the emotion must be familiar one of most commmon and obviously " doomed to failure " empathetic problems occurs when a woman experiences strong period pain and expects her male partner to be empathetic. we understand stomach aches and headaches, which are similar but still far from the same but that ' s about as much understanding as a male can bring to the table. you need to use expressive language such as ; " it ' s like being repeatedly punched in the gut " to get the idea accross. empathy works best when you can relate to an emotion or feeling so if you can relate your feelings back to something your aspie will understand, then do so. it ' s your best chance. the requirement for empathy must be stated aspies, and male aspies in particular, are problem solvers. throw a problem at them and their brains will go into overdrive to solve it. the problem is that quite often their partners don ' t want solutions, they simply want empathy. unfortunately, too often the need for empathy is presented in the form of a problem to be solved. if you don ' t want solutions, just empathy, then please say it clearly. the moment must be right picture this, you ' re in the middle of a fight with your partner and then suddenly he turns around and asks you if you could get him a bowl of ice cream. it ' s not going to happen. you ' re going to say " get it yourself! " the same applies to empathy. if you ask for empathy in the middle of a fight, you ' re simply not going to get it. choose your moments carefully. so, is it possible for your aspie partner to empathise in the moment without you having to spend time explaining things to them? no. the main reason for this is that it ' s not yet possible for us to read each other ' s minds. is is possible for you, to communicate your needs in a short series of words


having to spend time explaining things to them? no. the main reason for this is that it ' s not yet possible for us to read each other ' s minds. is is possible for you, to communicate your needs in a short series of words and get the empathy you require without a long discussion of why? yes, definitely yes but it will take a bit of practice. start with longer and more expressive conversations and then over your years as a couple, you ' ll find yourselves increasingly able to anticipate each other ' s needs. of course, if you ' ve already been married 10 + years and it ' s not happening, then there ' s a good chance that there is something wrong with the expression techniques that you and your partner are using. if that ' s the case, see a counselor - or better still go on a marriage encounters course. you ' ll find that a change of technique makes all the difference. saturday, july 21, 2012 today i ' m blogging over at special - ism and the subject is disciplining children with special needs, click over to have a read. discipline and kids with special needs discipline and kids with special needs posted by gavin bollard at 10 : 42 am wednesday, july 11, 2012 this post is a response to ; want to commit suicide because of my son ’ s autism tammy, who blogs at autism learning felt ( http : / / www. autismlearningfelt. com / ) was looking through the search words used to get to her blog when she saw “ want to commit suicide because of my son ’ s autism ”. her post is a heartfelt response to the unknown person who searched for the phrase. please read tammy ' s post. a short while ago, there was a wave of support for a similar search using the term " i wish i didn ' t have aspergers " and it was great to see the community come together to provide support and encouragement for the person in this position but i ' m keen to see whether or not we ' re willing to open our arms to the carers. i hope so. the issues between advocates with autism and carers unfortunately, there is one big problem which stands between the advocates with autism and carers of people with autism - and it ' s a misunderstanding. advocates with autism see themselves as fighting to be accepted, not changed and certainly not cured. they see society as a major problem but they often see their carers as problems too. their view is person - centric and it ' s


a misunderstanding. advocates with autism see themselves as fighting to be accepted, not changed and certainly not cured. they see society as a major problem but they often see their carers as problems too. their view is person - centric and it ' s all about themselves and others like themselves. they ' re usually less concerned about what they can ' t do and more focused on what they can. it ' s a great positive attitude which makes it much easier to accept oneself and be the best that you can be. carers have exactly the opposite view. often they are carers of people with autism who are unable to self - advocate. as such they aren ' t as attuned to the internal thinking of those under their care and can only report what they see from their point of view. since they are focussed on their job as carers, they think in terms of the things they are required to do for the people under their care. obviously if a carer needs to do something, then it registers as a deficit. carers still blame society for many of the issues but they also find issues with the " disabilities " of the people under their care. carers and advocates are mostly thinking the same things. they have similar needs and they are fighting for many of the same rights and support. unfortunately their different frames of reference often put them at odds with each other. when carers burn out carers are often buried under the weight of their responsibilities. since they are usually parents or close relatives, they feel that they have a responsibility to the people under their care and they are unable to escape from their situations. caring is hard work and long hours. it often requires the carers to put their working and social lives on hold while they address the needs of their children well past the years they expected to. it ' s little wonder that carers often feel burnt out. it doesn ' t help either that the people who need carers often have communications difficulties and are unable to make it clear just how much they appreciate the help. we all know about carers who reach breaking point and end up harming those in their care. these are well documented cases - and the autism community has rightly risen up in anger. it ' s understandable. there ' s no excuse to ever hurt a person who needs assistance. if you can ' t cope, then at least hand them over to " the system ". if nothing else, it ' s a much better option than harming them. unfortunately, the autism community and our society


hurt a person who needs assistance. if you can ' t cope, then at least hand them over to " the system ". if nothing else, it ' s a much better option than harming them. unfortunately, the autism community and our society are both neglecting carers on the edge. these carers aren ' t harming their children but they aren ' t coping either. they shouldn ' t be condemned but consoled. they need support to lighten their load, they need options to provide them with breaks and most of all, they need reassurance that their efforts aren ' t in vain. this is one of the major issues i have with fundraising for autism research. those funds aren ' t required to increase the scans for autism, or to print placards and leaflets about immunization - or even to support scientists in their search for the elusive autism genetic code. no, that funding should be used to provide services and assistance to people who are already on the autism spectrum and their carers. they should be used to improve the quality of life of families - not to try to detect and remove autism before it is born. the message to carers i know that i ' ve strayed a little from the main point of this article but somehow it all felt important. my message to carers in general and to the carer on the edge who wrote ; “ i want to commit suicide because of my son ’ s autism ” in particular is ; thank you carers! your care and your dedication is very much appreciated by those whose lives you enrich every day with your presence. we know that it ' s not an easy task and we know that sometimes we seem less appreciative than we should be. we know that your life has not gone in the direction you probably imagined. we didn ' t choose the difficulties we face either but this is who we are and we are willing to work with what we have. there are a lot of positives in our life, if only you could see them from our point of view. i would love it if you could spend less time looking for miracle cures and more time simply trying to understand what it feels like to be me. the autism blogging and facebook communities are there for you. please talk to these people because they hold the keys to that understanding. we want you to continue doing your best but we need you to look after yourself too. take regular breaks, arrange respite care and seek counselling for yourself. an exhausted carer can '


people because they hold the keys to that understanding. we want you to continue doing your best but we need you to look after yourself too. take regular breaks, arrange respite care and seek counselling for yourself. an exhausted carer can ' t help anyone. don ' t consider permanent solutions like murder and suicide. if you find yourself thinking along these lines get help - it will get better but only if you ask for help. there ' s no shame in asking and your life and my life are both too valuable to risk if you ' re feeling overwhelmed. finally, don ' t sweat the small stuff. it doesn ' t matter that our reading level is behind that of other kids our age or that we don ' t eat with our mouths closed. don ' t paint our future with the word never. don ' t give up, just wait and see what happens. don ' t withhold activities and opportunities simply because you think we won ' t cope - give us a go and if it fails, try again next year - we may surprise you. looking from the outside in might make you feel sad but if only you could see from our point of view, you ' d understand how happy we can be too. don ' t interpret a grimace as an expression of pain or a jumping episode as simply exercise - these are often expressions of extreme happiness and if it is you that gets this response from us, then please understand that we ' ve just given you a " million dollar smile ". tuesday, july 3, 2012 we are a society obsessed with betterment through numbers and it seems that we are constantly trying to find ways to have simple numbers prove our worth in society. films, for example, are rated by the number of stars a reviewer gives them - or by their gross takings at the box office but neither of these is a personal rating applicable to you, the viewer. we ' ve all had times where we ' ve disagreed with critics and we all know that box office success doesn ' t always mean that a film is great. the same applies to other parts of our lives. people who engage us in conversation want to know what type of car we drive, where we live and what we do for a living. they seem like harmless enough questions but quite often these people are fishing for the clues which will help them either outrank you in some way - or become insanely jealous. of course, our lives are far too complex to be defined by such simple comparisons but that doesn ' t stop people from trying - particularly if


fishing for the clues which will help them either outrank you in some way - or become insanely jealous. of course, our lives are far too complex to be defined by such simple comparisons but that doesn ' t stop people from trying - particularly if they have the numbers on their side. believe it or not, school grades and awards are just another ranking. unfortunately, they ' re a ranking which can destroy young lives if they ' re taken too seriously. " you ' ll never get a good job if you can ' t get good grades ", a parent will often say, " you ' ll end up being unemployed or collecting garbage for the rest of your life ". such statements aren ' t helpful - and they ' re not true either. we live in a world where the " white collar " middle - management class is top - heavy and surplus - and there aren ' t enough tradies to go around. people can live without a project manager but leave them with a blocked toilet for a few days and they ' ll pay almost anything to have it fixed. even those of us with good grades are at the mercy of our social skills. it ' s the main reason why so many people with asperger ' s syndrome work in jobs far below their capabilities and certification - or not at all. it ' s not what you know, it ' s who you know, how you relate to others and how well you fit into normal social conventions. the three " r " s no doubt you ' ve heard of the three " r " s ; reading, writing and arithmetic. these are core skills which will be needed by our kids throughout their lives regardless of the career they pursue. they will need to be able to read signs, fill in forms and calculate costs as part of their daily lives. the three rs form the basis of all other parts of learning and need to be developed in the school years because our capacity to learn drops off sharply in our twenties. these skills take precedence over everything else including, science, religion, shakespeare and art. so if your special needs child is failing shakespeare, ask yourself ; are they improving in reading, writing and basic arithmetic? these are the things which really matter. you ' re probably interpreting the three rs as having kids who can read books, write essays and perform pages of mathematics. these a great ideas but let us be a little looser in our interpretation. - reading is to communicate via unspoken language. you ' ll find that there are signs to be read all around us but only some


write essays and perform pages of mathematics. these a great ideas but let us be a little looser in our interpretation. - reading is to communicate via unspoken language. you ' ll find that there are signs to be read all around us but only some of them have words. have your child interpret iconic signs as well as words. in fact, iconic signs are often an easier place to start. start with the basics such as ladies and gents toilets and then move up to less obvious ones like stop and give way. make sure that you child understands the meanings of these signs since reading without understanding meaning is pointless. when iconic signs are mastered, work on worded signs, street names for example. show your child how to reference street names in a directory or gps as you drive. reading is not just about books. - writing is a means of communication via written language. just as the first writings were pictographs, so too can your child ' s first written communication. have them draw things that they want such as food and drink. leave bottles and cans with labels about for them to copy - you ' ll find that they copy the words too. don ' t stress over legibility - i know plenty of doctors who can ' t write legibly today. don ' t stress over backward or transposed letters either. it is a pain and it is disconcerting when it continues for years but it ' s not necessarily a sign of dyslexia. be patient with your child ' s stresses and remember that low muscle tone which is common in children with aspergers syndrome, can make writing very uncomfortable. ultimately, if your child has too much difficulty forming letters, then give them alternatives such as touchpads or computers to type on. remember that writing isn ' t about letter formation, it ' s about getting ideas down onto paper in a form that others can understand. - the idea behind arithmetic is that your child should be able to conceptualise quantity and adjustments to it quantity. you ' ll find very little everyday life mathematics that involves multiplication and division most of the time it ' s simply addition and subtraction. fractions rarely make an appearance and many people can go through their entire post - school lives without raising numbers to powers or using algebra or calculus. for most of us, mathematics is all about determining how much change to expect when buying things so that you can tell if you can afford something and if you ' re being " ripped off ". with that in mind, take your child on trips to the shops.


us, mathematics is all about determining how much change to expect when buying things so that you can tell if you can afford something and if you ' re being " ripped off ". with that in mind, take your child on trips to the shops. give them small amounts of money and ask them to buy what they can. lolly shops with patient storekeepers are great for this exercise and it ' s this kind of maths that is far more important than pages of exercise problems. beyond the " three rs " after the three r ' s come social skills and the ability to form concepts. usually neither of these even warrant a grade at school but they ' re critical skills. social skills are far more critical than than grades, degrees and diplomas when it comes to getting a job - and they ' re even more important when it comes to keeping it. if your child isn ' t learning appropriate social skills at school, then get them involved in extracurricular activities. these can include sports, scouting, chess clubs, movie clubs - anything provided that there ' s a social aspect to it. the ability to generalise from concepts is critical too but for some reason, this isn ' t even a skill that is taught or acknowledged. it ' s simply expected to materialise from nowhere. unfortunately, it ' s not something that happens easily when a child has asperger ' s syndrome. in those cases, it needs to be taught explicitly. put away the report cards we ' d all like our children to get great marks and we ' d all like them to get student of the week or citizen of the term but the fact is that sometimes our child ' s differences work against them. lets not fall into the trap of comparing our child ' s metrics with those of other children. it gets in the way of real learning.


while pipeline construction requires a substantial capital expenditure, it is fast becoming the preferred mode of transportation of oil and gas resources when there is a long - term commitment between trade partners. as a result, the global oil and gas trunk pipeline length is set to increase by over 100, 000km by 2015. the majority of oil and gas transportation occurs through tankers and pipelines. oil and gas companies tend to prefer pipeline trade over trade through tankers, as pipeline trade requires fewer operational procedures and low operating expenditure. high consuming nations will go to new lengths to meet oil and gas demand globaldata estimates that the global oil and gas trunk pipeline length will increase by 104, 884. 2km during 2011 – 2015, the top five countries in terms of planned pipeline length addition will account for around half of all planned additions globally ; namely russia, india, the us, china and canada. russia plans to develop pipeline infrastructure to target asian markets such as korea and china for oil and gas exports, while china plans to add pipelines to secure its oil and gas supplies from source countries such as myanmar and russia. however, india, the us and canada mainly plan to develop their pipeline infrastructure for transportation reasons. while india is focused on the internal transportation of gas and petroleum products, the us and canada seek to transport gas and petroleum products from resource - rich to resource - deficient regions across their large geographical areas. the successful development of unconventional energy sources in north america has led to new pipeline construction projects in the region. due to the successful development of oil sands in canada and shale gas fields in the us, the countries are better equipped to meet the growing regional demand across north america. this will, of course, depend on the construction of new pipelines or upgrades to the capacity increment of existing pipelines. top countries step on the gas in terms of global pipeline addition plans global natural gas production is expected to increase at an average annual growth rate ( aagr ) of 2. 7 % during 2011 – 2015. during the same period, global oil production is expected to increase at an aagr of 1. 0 %. the increase in oil and gas production will naturally lead to the expansion of the existing pipeline network in order to transport the oil and gas production to various demand centers. due to a higher rate of gas production, gas pipelines will be responsible for 75 % of the total global planned pipeline length addition during 2011 – 2015. the majority of global pipeline length additions will be associated with state - owned companies. of the top 10 companies in terms


faces, vertices, and edges of cylinders, cones, and spheres date : 12 / 28 / 2003 at 17 : 21 : 33 from : cara subject : characteristics of polyhedra i need to know how many faces, vertices, and edges do cylinders, cones, and spheres have? logically i would say that a sphere has 1 face, 0 vertices and 0 edges. problem : a face is flat, sphere is not flat. secondly this does not satisfy euler ' s formula v - e + f = 2. i would say a cone has 2 faces, 1 edge, and 1 vertex. problem : while this does satisfy euler, it does not satisfy the definitions. date : 12 / 28 / 2003 at 20 : 41 : 45 from : doctor peterson subject : re : characteristics of polyhedra hi, cara. to start, take a look at this page : cone, cylinder edges? http : / / mathforum. org / library / drmath / sets / select / dm _ cone _ edge. html properly speaking, euler ' s formula does not apply to a surface, but to a network on a surface, which must meet certain criteria. the " natural " faces and edges for these surfaces, or those determined by applying the definitions used for polyhedra, do not meet these criteria. just taking the natural parts of a cone, as you say, it has one presumed vertex, the apex ; one edge, the circle at the base ; and two faces, one flat and one curved. ( i say " presumed " because the apex is not really a vertex in the usual sense of a place where two or more edges meet, but it is a point that stands out. ) this gives 1 - 1 + 2 = 2 so it does fit the formula ; but there is no reason it should, really, because it doesn ' t fit the requirements for the theorem, namely that the graph should be equivalent to a polyhedron. each face must be simply connected ( able to shrink to a disk, with no " holes " in it ), and likewise each edge must be like a segment ( not a circle ). one of our " natural " faces has a " vertex " in the middle of it, so it is not simply connected ; and the " edge " has no ends, so it doesn ' t fit either. these errors just happen to cancel one another out. as another example, take a cylinder, which in its natural state has no vertices, two " edges ", and three


in his essay, " tradition and the individual talent, " t. s. eliot said that " not only the best, but the most individual parts of [ the poet ' s ] work may be those in which the dead poets, his ancestors, assert their immortality most vigorously. " 1 the poet ' s ancestors are those to whom he is indebted for all that he has inherited — his language, his sensibility, his outlook, and his standards of conduct. he acknowledges his debt by letting these forebears speak through his work. paradoxically, the more freely and fully he allows them to speak — which is to say the less he self - indulgently tries to make his work appear original with him — the more completely his work bears the stamp of his individuality. tradition provides discipline ; out of the discipline springs the unselfconscious and uncontrived quality of all good writing, which in this essay we will call " spontaneity. " eliot wrote this essay before he was converted to anglicanism. he thought he was describing a general cultural phenomenon, which is that a cultural tradition ( for example, that of europe ) could liberate the artist who assimilated it. we agree with eliot ' s thesis, but only if it is taken to its proper conclusion. that conclusion is that tradition will liberate the artist only if he becomes a guileless and self - forgetful individual, and we believe self - forgetfulness is possible only by yielding one ' s heart to god. why are assimilation of the tradition and personal self - forgetfulness indispensable qualities of a genuine artist? why do we add this to eliot ' s thesis? because the artist ' s talent is more than flair and ability that he possesses naturally. it is also a sensitivity to the ways and heritage of his people ; probably without being aware of it he speaks for them, because he uses the language and images bequeathed to his people by its forebears. so, in significant part, his talent is something entrusted to him by others, and it is just for this reason that using this talent self - servingly is forbidden. if he does ( and nonuse, too, is a kind of self - service ), what he will produce will be artificial. on the other hand, the tradition is given fresh life in and through artists who magnify their talents without self - regard. nowhere else does literary tradition live. nowhere but in such artists can a living past be encountered. without them


be artificial. on the other hand, the tradition is given fresh life in and through artists who magnify their talents without self - regard. nowhere else does literary tradition live. nowhere but in such artists can a living past be encountered. without them, ritual petrifies and folk art becomes sentimental or vulgar. we have inverted the title of eliot ' s essay because we want to express this modification of eliot ' s thesis. the inversion expands the usual connotations of the terms " talent " and " tradition. " it suggests that there is a strong sense in which talents are fully employed by individuals only when they do not regard them as their own ( or simply, do not regard them ), and that there is an equally strong sense in which tradition exists only in the form of individuals in whom it is reincarnated. we use this word rather than " transmitted " because it suggests that tradition is not merely transported intact by individuals along the passageway of time, but renewed and revitalized. eliot was thinking of the literary tradition in a way that comprehends the whole of that tradition, including the writing of philosophy, criticism, drama, social tracts, psychology, and history. what we have to say about the historian in this essay might be said ( with appropriate adjustment of detail ) about any practitioner of any literary art, and this is a point that needs to be kept firmly in mind if our thesis is to be intelligible. for our motivation in thinking about the subject is not accusatory. we would do ill to write of other people, present or past, as if their plight were not ours. indeed, we have keenly felt the moral hazards that beset historians in our own disciplines of philology and philosophy. the discipline that must be acquired in order to assimilate one ' s tradition is more than an accumulation of information. in the historian ' s case this discipline is a matter of care, in every sense of that word : carefulness in studying the random residue which past people have left of themselves and caring for them even though they are no longer with us. without careful discipline there can be no incarnation of tradition, and without incarnation there is no individuality. by defining the historian ' s discipline this way, we want to distinguish it from method. method can be mastered and misused. for some practicing historians ( philosophers, psychologists, and so forth ), this is just what happens ; their method is not simply the thoroughgoing care with which they set out a story of the past. instead it is an affect


mastered and misused. for some practicing historians ( philosophers, psychologists, and so forth ), this is just what happens ; their method is not simply the thoroughgoing care with which they set out a story of the past. instead it is an affectation, a style deliberately adopted with an eye for professional legitimacy and success. in the writing of the disciplined historian who is absorbed in what is to be done rather than in any social advantage that might accrue from doing it, there is unmistakable freshness, individuality. on the other hand, the historian who employs method and style for social recognition ' s sake cannot duplicate these results. the reason is, in seeking recognition he is withholding part of himself from his work, controlling his response as a whole human being to historical situations in favor of what he thinks is an ideal response of a historian. however he may try to make it " original, " his work will be stylistically stereotyped. he will produce less than he understands in order to conform to the accepted canons of historical writing. method and rigor are necessary for the sort of historical work we want to praise, but not sufficient — just as the law is honored by all who live the gospel, but not all who live the law honor the gospel. our subject, then, is the abuse of method which might be thought of as an academic analogue of self - righteousness. and our thesis is that those who are in the historian ' s profession primarily for themselves will, like the self - righteous, make sounds of brass. until recent years, stylistic anonymity among historians for self - promotional purposes masqueraded as " objectivity. " but the issue is not an epistemological one about the possibility of telling the past ' s story " wie es eigentlich gewesen ist, " even though historiographers may have thought otherwise for decades. the issue is a psychological one about the quality of the historian ' s motivation. with the breakdown of philosophical positivism in our century, many historians have disclaimed any profession of objectivity, yet even some of these still assess one another ' s work against ( largely tacit ) methodological and stylistic norms. it is not the objectivity / subjectivity axis that should command our ultimate historiographical concern, but the purity - of - heart / impurity axis. the question is not whether the historian, like other craftsmen, colors what he makes with his own personality, for inevitably he does. rather, the question is


ultimate historiographical concern, but the purity - of - heart / impurity axis. the question is not whether the historian, like other craftsmen, colors what he makes with his own personality, for inevitably he does. rather, the question is what sort of colors he gives it. does he discolor it by harboring self - seeking intentions? we have no disposition to pick on historians. philosophers are probably even more self - crippling, because the modes of philosophical thinking are more explicit, canonized, and coercive than the modes of historical thinking. for example, many philosophers assume that, except in its most extreme speculative reaches, contemporary logic defines not only the standard of one type of discourse among others, but the single type of discourse in which certain kinds of truths may be stated. historically, logic was no such standard ; instead, it was considered a branch of rhetoric — and that in fact is what it is. to speak with philosophical precision is to adopt a very narrow register of human speech in which much that human beings experience cannot be expressed or described. why would anyone speak so artificially? why would anyone be willing to censor his responses as a whole person in deference to narrow philosophical canons of expression? recent work in the rhetoric of scientific discourse suggests that at least some of the motives are self - assertion and professional legitimacy, and if there are others, we do not know them. so philosophers and historians alike make myths when they take themselves too seriously : when they promote themselves in their work. ( of course, this means not taking themselves seriously enough as individual human beings — trusting the canons of their discipline more than their own sensibility. ) believing that a disciplinary method is a mode of knowing rather than a heuristic device for arranging material for specific purposes may not be simply an error. it may be a sin. the historian or philosopher who uses his discipline self - promotionally finds immediate promise of exoneration in the view that the discipline can validate his work independently of his intentions. he clings to the idea that his social purposes are professionally irrelevant. by this means, he provides himself with an alibi if his conscience accuses him of seeking his own interest. how can he be accused of coloring his materials, he insists, when his constant aim is to rid them of coloration? preoccupation with technique and method fits plato ' s definition of sophistry and pinpoints the self - seeking in it : one sends out a highly controlled signal in order to elicit a highly manipulated


is to rid them of coloration? preoccupation with technique and method fits plato ' s definition of sophistry and pinpoints the self - seeking in it : one sends out a highly controlled signal in order to elicit a highly manipulated response. one can sin in scholarship as anywhere else. it is wrong in writing to do anything but write what is in us to be written. understanding past people the problem of understanding people in the past, including their policies and institutions, is only a form of the problem of understanding people generally. by setting out certain features of our ability to understand our contemporaries, we may illuminate the claims we are making about historical knowledge. consider the following points : knowing about people is not knowing them ; that is, it is not understanding them. one cannot but withdraw from other human beings — and thus render them humanly unreal — if one concentrates on what properties they have, for that construes them as objects. nietzsche, heidegger, buber, polanyi, and levinas have all taught us this by numerous cogent insights. when we know a person, we know more than we can tell ; and supposing otherwise is a mode of pushing that person away. understanding people, as opposed to knowing about them, comes in the course of being with them unselfconsciously ; it is a residuum of living in a sharing, trusting, and caring community with them. hence to observe people in order to know about them rather than to respond unguardedly to them is to withdraw from the conditions which must obtain if they are to be understood. thus, acting as if one is an observing center rather than a person does not mean one is disinterested. such action is an apparent self - obliteration in the form of a perceptual and stylistic anonymity which is actually an intense preoccupation with guarding, vindicating, and advancing the self. it is an intense form of self - assertion. a historian can live with and understand past people only if he regards the accoutrements of his profession ( the habits, the jargon, the frame of reference, and so forth ) as inferior to, and less valuable than, himself as a man and any man as a man. only then can he enter with unselfconscious empathy into others ' situations. the historian as tradition incarnate contrast the self - seeking, depersonalizing writer of history with the guileless one.


and any man as a man. only then can he enter with unselfconscious empathy into others ' situations. the historian as tradition incarnate contrast the self - seeking, depersonalizing writer of history with the guileless one. the former imposes generalizations and theories upon " the data. " the latter expresses patterns of selection in his work that go beyond what he can deliberately produce or even completely comprehend. these living patterns of selection taken together are an expression of what he is as one who by historical study has assimilated tradition through his language, in his interaction with his immediate forebears. this tradition then expresses itself in his unselfconscious writing and teaching. and therefore what he produces is right. it is not false to what he transforms. when he speaks or writes it is as if history is finding one expression of its accumulating truth in his responses to that part of the world which has preceded him. the self - serving historian, on the other hand, stylizes what he comprehends of the past and thwarts the flow of tradition through him. he is untrue to the living tradition that has enabled him to become both a person and a historian. if a historian accepts the gospel, he is adopted ; he gains a new ancestry ; a fresh heritage becomes active in him. his open, artless, and fresh way of seeing and speaking about the past will be a correlative, an expression, of the new person he has become. if purely motivated, he gives the history he has absorbed a spontaneous — that is, an unguarded and guileless — expression. that kind of expression is wisdom. on the other hand, the self - deceived historian performs something extraneous to the purpose of the history which had made him what he is, and he is thereby unfaithful to himself. and if he knows anything about the gospel, he is unfaithful to the lord. he does not produce wisdom. let us further contrast generalization and wisdom. generalizations are generally valid for general purposes ; they are not valid for specific purposes. we may induce a generalization from a number of specifics, but when we have done so we find that it does not completely apply to any of them. perhaps in natural science it could ( or could it? ), but historically it will not. any generalization to be valid has to be one arising totally from a total specific situation, not a generalization inductively arrived at over


of them. perhaps in natural science it could ( or could it? ), but historically it will not. any generalization to be valid has to be one arising totally from a total specific situation, not a generalization inductively arrived at over many instances. this is where the word " wisdom " comes in : we read history in order to gain the great historian ' s wisdom. in him we encounter a unique historical situation alive in a living, interfusing, and blending individual, the historian. and we discover in the nature of that unique totality something of the nature of all other unique totalities — something which cannot be expressed in any list of generalizations, however lengthy. that is why history is an art rather than a science ( we are assuming, we suspect incorrectly, that there are in fact sciences, the essence of which can be expressed in a theory, i. e., in an adequate and consistent set of generalizations ). it is why a fine history, like a baucis - and - philemon pitcher, is inexhaustible ( though not unfathomable ). there is no essential difference between the way in which herodotus and thucydides use their material and the way in which aeschylus and sophocles use theirs. the swedish philosopher, hans larsson, said in 1892 ( in spite of the shadow of herbert spencer ) that social scientists should not ignore the fact that literature has given them far more subtle exemplars of human behavior than they themselves describe. ( the converse is also true : when social scientists describe behavior well, they write literature ; adler is not literature but freud is, and that is the only reason why freud is worth more attention. ) the historian can be true to the history reposited within him only if he endeavors to give it the form that suits the whole of it, and not merely parts of it. in doing this, he is doing the same thing as someone who makes a poem. he should from this point of view recognize himself as an artist and realize that his totality of knowledge should be expressed through a totality of means. the historian who has a style that is true to him will produce history that is also true to him, and because it is true to him in this naive sense it will have truth in it. this is a patently different sense of " truth " than is current among many social scientists. it is predicated upon the view that contact with history is not contact with the past as


to him in this naive sense it will have truth in it. this is a patently different sense of " truth " than is current among many social scientists. it is predicated upon the view that contact with history is not contact with the past as such but with the historian who embodies the tradition in his own unique way. the book he writes is only an aspect of what he has achieved in human terms and cannot be understood apart from that achievement. the historian whose style is true to him will be one in whom the tradition will have been truly incarnated ; style and what we are calling " incarnation " are but aspects of the same thing. and if the style is wrong, the history written will be wrong. there is no question of the style ' s varying independently of the " facts " — of the style ' s being wrong and the " facts " right or of the style being right and the " facts " wrong. to think otherwise is to have a befuddled — an objectivist — view of factuality. in the light of this personifying view of truth gibbon comes off as a great historian, for his style expresses himself. the same can be said of thucydides, herodotus, and livy ; it could not be said of those nineteenth - century historians who were eager to put rational order onto the material ; or of those twentieth - century historians who consider it imperative to order the material professionally and impersonally. there is never a more significant result of the study of history than the historian himself. historical uniqueness and moral universalizability these three things happen together if they happen at all : the author is self - forgetful, the historical situation is captured in its uniqueness, and — we have not mentioned this yet — the history written serves as an inexhaustible fund for moral lessons. yet it is not didactic in any ordinary sense of that term. only a history that in the first instance tried to abstract out the moral content of a past situation would in the second instance be compelled to try to reimpose it in the form of cautionary conclusions. a situation captured in its uniqueness has moral relevance because it is a whole situation like our own situation. we are free to see it in any of indefinitely many ways, including those most instructive for us. but when the historical situation is subsumed under a generalization, it is seen in just one way, and we can easily exclude ourselves from it. many similarities between that situation and our circumstance


ways, including those most instructive for us. but when the historical situation is subsumed under a generalization, it is seen in just one way, and we can easily exclude ourselves from it. many similarities between that situation and our circumstance are artificially suppressed. ( this is one of the great lessons of nietzsche ' s doctrine that all events, including the propagation of ideas, have multiple genealogies. ) we let our preoccupation with discrete personal properties and comparisons become a pseudo - mosaic alternative to conscience. ( why aren ' t we led by everything we see to have a broken heart and contrite spirit? certainly it is not because we don ' t have ample cause. ) but letting the story tell itself in all of the completeness with which we spontaneously apprehend it is tantamount to a repudiation of this pseudo - mosaic context. the reader is left to face up to the whole of the matter — to be impressed by moral dimensions and standards inherent in the story, dimensions which even the author may not suspect are there. take the example of david. david is not just any oriental monarch. he has been chosen by the lord to be the leader of israel. he has shown himself obedient in every particular to the lord. he has not tried to hasten or evade the lord ' s plan for him ; he has not anticipated the time when he is to take over the kingdom ; he has left the shape and direction of his destiny to the lord. he spares saul ' s life more than once. he makes his way faultlessly to the throne. who else in history ever did that? only after he has achieved the throne does he fail, and the story of his failure, down to his last bloody deathbed utterance, is told in more detail than the story of his success. now to make the moral point of the story of david other than the way in which nathan did would be to hide that point. that is, to impose a superficial moral generalization on the story would be to rob it of its moral applicability to every reader — its moral universalizability. what nathan did was to set david a trap by presenting a parable, and david fell into the trap. the climax of david ' s life is nathan ' s statement : " thou art the man. " this climax is not set out in detail and the moral point is not put in a proposition : it could not be. we cannot even say that the story shows the moral point (


life is nathan ' s statement : " thou art the man. " this climax is not set out in detail and the moral point is not put in a proposition : it could not be. we cannot even say that the story shows the moral point ( i. e., the punishment for adultery and murder ). that is too cut and dried and limited a characterization, for the punishment does not " fit the crime " : the crime ' s consequences are its punishment — to be an adulterer is the punishment for adultery. instead, the history ' s moral point pulsates throughout the whole of it, as through a parable, and cannot be abstracted from it. and we in our own individual and different ways — in ways apposite to our individual cases — draw the parable ' s conclusion — a conclusion which may well differ from what we may discover upon returning to the story later, after further experiences have altered us. we are allowed to experience david ' s life totally, to sense its emotive tides, to work out the ironical implications of the account. the inspired historian has produced, in a language of the whole man which uses all the devices of rhetoric ( including juxtaposition ), a better biography, a finer account, than any other anywhere. it is written for a spiritually educated and subtle people. it goes as far as history can go, which is to re - create the story of a past human being in the terms in which it is lived and valued, which is to say, in predominantly moral terms. the closest a self - deceiving historian can come to morality is this : " there but for the grace of god go i. " this effort at self - decontamination is not found in a historian who produces pure history, precisely because his acknowledgment of impurity has been for him a path to purity. the response of the guileless historian is therefore, " lord, have mercy on me, there go i also. " this is what the prophet nathan, speaking for the lord, meant when he said, " thou art the man. " and for us, in all of the pages of history, there is implicit in every line the unarticulated reminder : " we are the men. " thus does the response of the guileless historian place him in community with the past people he encounters in his work. he understands them as people. it is remarkable that only as we become more individual, rather than less, can


the men. " thus does the response of the guileless historian place him in community with the past people he encounters in his work. he understands them as people. it is remarkable that only as we become more individual, rather than less, can we live in community with one another. and conversely : only as we live in and through one another in our individual uniqueness — the historian taking past people to understand and they taking him to be understood by — is it possible for us to partake of each other ' s strengths and be individually richer for it. otherwise, our relation to one another is manipulative : we treat ourselves and each other as replicable — indeed, as artifacts which in our social interaction with one another we ourselves are continuously producing. for those of us who insulate ourselves from one another by using each other, even the present is a sort of past, cadaverized, an unbridgeable distance away ; whereas for the pure even the past is present, vivified and immediately felt. this is in the spirit not only of the gospel but of thinkers like heidegger, who have tried to clear away the intellectual debris from our modern mentality so that we might receive the revelation from god if only it were to come. what shall it profit a man? it cannot profit a person to try to be individualistic in his way of perceiving others ' situations or in his way of writing about them. it is as unprofitable as trying to be nonchalant or sincere. one who does not feel exigencies in his present situation is nonchalant ; one who tries to be nonchalant is tense. one who is concentrating wholly on something other than himself in what he is doing is sincere ; one who is trying to be sincere is concentrating on himself, no matter how hard he pretends he is not. taking thought to make ourselves or our work be some particular way or other is in principle self - defeating. another reason why it is profitless to try to be an individual is that taking thought to make ourselves is self - delimiting. taking thought for the morrow in any way at all means trying to conform to an anticipated pattern of self which in principle is too simple to be a self. the more we conform to that pattern, the more we make of ourselves not an individual but rather a replicable artifact — our own artifact. and the work we produce is also too simple to be the work of the self, for behind it was the motivation to produce that which will


pattern, the more we make of ourselves not an individual but rather a replicable artifact — our own artifact. and the work we produce is also too simple to be the work of the self, for behind it was the motivation to produce that which will reflect a character too simple to be a self. a third reason why we cannot by taking thought add a cubit to our stature as historians : by trying to conform ourselves to a replicable model of what a historian should be we block our own creativity. how? taking thought for the morrow means substituting an imagined tomorrow for the one that is really going to be there. and as we do not know the one that is really going to be there, we prepare ourselves for a number of hypothetical tomorrows that will never come. we do this instead of being ready, by merely being ourselves, for any tomorrow that will come. when we wake up in the morning, we don ' t readily pick up the thread of the day that awaits us, for we have determined in advance where it will be, and therefore we do not see where it really is. alas for benjamin franklin, planning his day at 5 : 00 a. m., how he will manipulate various philadelphians! he must compulsively and obsessively try to extrude many threads, to manipulate many clues to the labyrinth in order to convince himself that he is on the right track. and franklin ' s kind of planning for the future is simply the mirror image of the self - serving historian ' s planning for the past. the generalizations the historian has convinced himself are the right guidelines for interpreting history preclude him from discovering new patterns in the history he encounters ; he is only able to gather more details. here is a fourth reason why writing the kind of history we have suggested is not something a person could possibly set out to do : to try to get for ourselves in any fashion is to be anxious over the treasure we seek, and to be thus anxious is to forfeit the freedom and spontaneity or openness necessary for a total response to a total situation. that is a message of w. h. auden ' s poem, " the bard. " he was their servant — some say he was blind — and moved among their faces and their things ; their feeling gathered in him like a wind and sang : they cried — ' it is a god that sings ' — and worshipped him and set him up apart and made him vain till he mistook for song the little tremor


their faces and their things ; their feeling gathered in him like a wind and sang : they cried — ' it is a god that sings ' — and worshipped him and set him up apart and made him vain till he mistook for song the little tremors of his mind and heart at each domestic wrong. songs came no more : he had to make them. with what precision was each strophe planned. he hugged his sorrow like a plot of land, and walked like an assassin through the town, and looked at men and did not like them, but trembled if one passed him with a frown. 2 the moment we start to care about succeeding we forfeit every possibility of it. auden ' s bard was, to begin with, a servant ; later, a slave. at first he did not regard himself as being original. he did not repeat himself at all. instead he expressed what came to him to be expressed and thus passed on an oral tradition. later, he insisted on his originality and individuality and suffocated his creativity. in the first phase he was a classicist ; in the second, a romantic. a milton landscape is a characteristic landscape — it is a typical landscape ; yet at the same time it is milton ' s landscape. he did not try to make it his : it is his because in looking in another direction than himself he did not obstruct the expression of his personality in and through it. it is only the inferior artist who feels a need to make a highly individual response in order to be able to do something original, new, and different. the result is strained. the result is precious. the result, ironically, is replicable : the original of the piece is already a stereotype. for his part, the classicist is never concerned with individuality for its own sake. he is concerned with tradition. were we living in 1798 and afflicted with tremors of insecurity about whether what we were writing would be regarded as individual, we might take exception to this statement, because our contemporaries would be interpreting the tradition as a means of throttling individuality. but the truth is that tradition can liberate the person who interacts with it. almost any moderately intelligent human being could produce something highly individual and profound if he took no thought for what was in it for him, provided he had assimilated a good deal of the tradition. the old statement that everyone has at least one book in him is relevant here ; and, indeed, we have had


profound if he took no thought for what was in it for him, provided he had assimilated a good deal of the tradition. the old statement that everyone has at least one book in him is relevant here ; and, indeed, we have had occasional examples in english literature of a peculiar pellucidity appearing just once. john woolman ' s journal is an example. compare it with franklin ' s autobiography. the inadequacy and arrogance of franklin resemble the explanations of the knights in eliot ' s murder in the cathedral. they are murderers who rationally explain away their act. ( whatever books there may have been in franklin, he murdered them. ) it is not beside the point that in creating the rationalizing knights eliot was satirizing shaw. shaw ' s plays are appealing to many, for they offer an easy clarity, and ( like many psychiatrists and psychotherapists and like eliot ' s knights ) a facile — a reasonable — mode of explaining away personal guilt. the witch doctor, the advertiser, and the politician make similar offers — reasonable offers. these offers are quackery. an essential feature of this kind of quackery is its respectability. the offers come in the guise of a virtuous practice to be followed, an approved technique or method, with all of the half - suspected quasitheory shared by the people who endorse it. the quacks rail at historicism and point to the history hitler wrote as a misuse of history. that is a way of establishing their respectability by comparison. their doctrine is almost irresistible when made so respectable — so decently indecent. from that point they can perpetrate immoralities in an atmosphere of legitimacy, as in the contemporary theater where lewdness frolics on the stage without being condemned as such because, besides being immoral, it is also dishonest about what it is. was not hitler partly seduced by the wrong kind of history that he read? for a person to be a historian — a genuine historian — is for him cheerfully to run the risk that he may never be acknowledged as such. he will also have to concede in advance that he himself may discover what he has had to say after, rather than before, he writes his words. he will draw his identity at a source different from the well of his peers ' opinions. we have been advocating what used to be called " enthusiasm. " contrary to what some would have us believe, enthusiasm has nothing


before, he writes his words. he will draw his identity at a source different from the well of his peers ' opinions. we have been advocating what used to be called " enthusiasm. " contrary to what some would have us believe, enthusiasm has nothing to do with romanticism ; and if they think it historically has nothing to do with classicism, it is because they tend not to consider the classicists, like milton and dante, who were enthusiastic christians. we acknowledge that nothing could be more alien to the intellectualist ideal of calculated impersonality. it is true that this ideal seems not altogether unwarranted, for historical instances of enthusiasm have been justifiably attacked. there is this danger in enthusiasm, that impure people, like hitler, will yield to an impure spirit. our thesis in this paper is that by the same token, there is an equally horrifying danger in the repudiation of enthusiasm — namely, in the protection which some erect against novelty and spontaneity in themselves — a disguised form of demonism in which seizure by the holy spirit is precisely what is resisted. the one alternative to being possessed by some sort of devil is to yield to — voluntarily to let ourselves be taken over by — god ' s spirit. the depersonalizing " wisdom " of the age, like the so - called wisdom of ages generally, will when unmasked be seen to be only the self - protective smoke screen of a professional clique so fearful of self - revelation through their productions that they have yielded themselves up proudly to the demon of reasonableness. what was to be the value of the long looked forward to, long hoped for calm, the autumnal serenity and the wisdom of age? had they deceived us or deceived themselves, the quiet - voiced elders, bequeathing us merely a receipt for deceit? the serenity only a deliberate hebetude, the wisdom only the knowledge of dead secrets useless in the darkness into which they peered or from which they turned their eyes. there is, it seems to us, at best, only a limited value in the knowledge derived from experience. the knowledge imposes a pattern, and falsifies, for the pattern is new in every moment and every moment is a new and shocking valuation of all we have been. we are only undeceived of that which, deceiving, could no longer harm. in the middle, not only in the middle of the way but all the way, in a dark wood,


shocking valuation of all we have been. we are only undeceived of that which, deceiving, could no longer harm. in the middle, not only in the middle of the way but all the way, in a dark wood, in a bramble, on the edge of a grimpen, where is no secure foothold, and menaced by monsters, fancy lights, risking enchantment. do not let me hear of the wisdom of old men, but rather of their folly, their fear of fear and frenzy, their fear of possession, of belonging to another, or to others, or to god. the only wisdom we can hope to acquire is the wisdom of humility : humility is endless. — t. s. eliot, " east coker " 3 if you ask us to point to a historian who represents much of what we say, we can readily do it : hugh nibley, of whom we thought as we wrote. who among us has been more completely absorbed in peoples of the past and less occupied with impressing anyone with his style? who has expressed his own personality so well, with so little thought for it? who has better inspired us to care about and learn from the vast population of historical souls who have intrigued and delighted him over the years? and he has done this not by exhortation but by his example of wonder and absorption in his constant learning and his gracious acts of sharing it with us. this essay originally appeared in a slightly different form in the unpublished " tinkling cymbals : essays in honor of hugh nibley, " john w. welch, ed., 1978. 1. t. s. eliot, selected essays, new ed. ( new york : harcourt, brace and world, 1960 ), 4. 2. w. h. auden, a selection by the author ( harmondsworth, middlesex : penguin, 1958 ), 60. 3. t. s. eliot, collected poems 1909 - 1962 ( new york : harcourt, brace and world, 1963 ), 184 - 85.


what is acceptance? from the dictionary it ’ s “ the act or process of accepting ”. makes sense. i had been raised without a father. he ’ s not dead, but he seems to be in a difficult place where he can no longer be with us. it ’ s sad. very sad. people may think why i still think of my father, why don ’ t i hate him for leaving us, why do i care, why? mainly because he ’ s my father. a female child needs her father ’ s comfort in difficult times, as per a male child needs his mother. it ’ s so hard to contain all the burden of not having someone to run to in times like these. one thing that i am proud of is that i never gave up on myself. i know it ’ s easy to say all this because i ’ m still young and all but one thing is certain, the world has placed me in a situation only i could handle and i know i can. i ’ ve dealt with different people, situations, emotions, all that the world could feed me at a very young age. as many people see me as a normal girl, i ’ m not. deep down i ’ m broken and i ’ m searching for a way to fix myself. how i handle things? there goes the acceptance. you have to accept everything that you cannot change, everything your hands are not capable of fixing, everything the world would be giving you. for a while you would cry, get angry, be furious, be regretful, but then you would find another way to remain with the happiness that you could still get. - learn from the past, this means learn from other people ’ s as well not just yours. this lead me to a very bright path today. - live in the present, because thinking about the past or the future won ’ t help. - forget the future, it ’ s never going to be a straight path towards your goals. - accept the unacceptable and let them live where you have a joyful life.


kentucky historical society khs to host family history workshop sept. 8 frankfort, ky. ( aug. 23, 2012 ) – the kentucky historical society ( khs ) and kentucky genealogical society ( kgs ) will host a free family history workshop at 10 : 30 a. m. saturday, sept. 8, at the thomas d. clark center for kentucky history in downtown frankfort. topics include frankfort cemetery and how to locate and document burial sites. the morning session will be a presentation about the historic frankfort cemetery by its former superintendent, jim richardson. frankfort cemetery, incorporated in 1844, is on the national register of historic places and is the final resting place of 17 kentucky governors and a number of notable military leaders, civic leaders, artists, writers and early pioneers, including daniel boone. participants will receive driving directions and a map of frankfort cemetery, and be able to visit the cemetery after the workshop, weather permitting. in the afternoon, tina wingate will talk about her work documenting frankfort cemetery. she will also demonstrate strategies for using findagrave. com to locate ancestors ’ burial sites, post photos and gravestone transcriptions, and document cemeteries. to make a reservation, contact the khs reference desk at 502 - 564 - 1792, ext. 4460 or khsrefdesk @ ky. gov. the registration deadline for this workshop is noon friday, sept. 7. presented by khs and kgs on the second saturday of each month, each free family history workshop takes place at the center for kentucky history. topics range from how to begin documenting your ancestry to specialized resources for experienced genealogists. if requested at the time of registration, an optional light lunch is available for $ 6, payable at the door. - 30 - an agency of the kentucky tourism, arts and heritage cabinet, the kentucky historical society, established in 1836, is committed to helping people understand, cherish and share kentucky ' s history. the khs history campus includes the thomas d. clark center for kentucky history, the old state capitol and the kentucky military history museum at the state arsenal. for more information about the kentucky historical society and its programs, visit www. history. ky. gov.


a reference resource william jennings bryan ( 1913 – 1915 ) : secretary of state william jennings bryan was born in salem, illinois, on march 19, 1860. he graduated from illinois college in 1881 and earned his law degree in 1883 from the union college of law in chicago. after practicing law for two years, bryan moved to nebraska, becoming, in 1890, only the second democrat to win a nebraska seat in the u. s. house of representatives. bryan remained in the house for two terms before running unsuccessfully for the u. s. senate in 1894. as a delegate to the 1896 democratic convention, bryan ' s rousing " cross of gold " speech, advocating a silver standard for u. s. currency, rallied the masses behind him and brought him his party ' s nomination for the presidency. he would lose the election that november to republican candidate william mckinley of ohio. following the outbreak of the spanish - american war in 1898, bryan served as a colonel in nebraska ' s third regiment. he ran for the presidency once again in 1900, only to meet with the same result. bryan subsequently founded a newspaper - - the commoner - - to disseminate his ideas, writing editorials for the sheet between 1901 and 1908 and speaking often in public. in 1908, bryan chose once again to run for the presidency, losing to the popular secretary of war, william howard taft. four years later, bryan became president woodrow wilson ' s secretary of state. he would resign from that position on june 8, 1915, following the sinking of the british cruise liner lusitania, fearing that the president ' s stern warnings to germany, and wilson ' s reluctance to ban passenger travel on belligerent ships, would involve the united states in hostilities. bryan continued to write and lecture, and in the famed scopes trial in dayton, tennessee, defended the teaching of creationism in public schools. william jennings bryan died in dayton on july 26, 1925, shortly after the trial ' s conclusion.


commemorated on february 25 saint tarasius, patriarch of constantinople was of illustrious lineage. he was born and raised in constantinople, where he received a fine education. he was rapidly promoted at the court of the emperor constantine vi porphyrogenitos ( 780 - 797 ) and constantine ' s mother, the holy empress irene ( august 7 ), and the saint attained the rank of senator. during these times the church was agitated by the turmoil of the iconoclast disturbances. the holy patriarch paul ( august 30 ) although he had formerly supported iconoclasm, later repented and resigned his office. he withdrew to a monastery, where he took the schema. when the holy empress irene and her son the emperor came to him, st paul told them that the most worthy successor to him would be st tarasius ( who at this time was still a layman ). tarasius refused for a long time, not considering himself worthy of such high office, but he then gave in to the common accord on the condition, that an ecumenical council be convened to address the iconoclast heresy. proceeding through all the clerical ranks in a short while, st tarasius was elevated to the patriarchal throne in the year 784. in the year 787 the seventh ecumenical council was convened in the city of nicea, with patriarch tarasius presiding, and 367 bishops attending. the veneration of holy icons was confirmed at the council. those bishops who repented of their iconoclasm, were again received by the church. st tarasius wisely governed the church for twenty - two years. he led a strict ascetic life. he spent all his money on god - pleasing ends, feeding and giving comfort to the aged, to the impoverished, to widows and orphans, and on holy pascha he set out a meal for them, and he served them himself. the holy patriarch fearlessly denounced the emperor constantine porphyrigenitos when he slandered his spouse, the empress maria, the granddaughter of st philaretos the merciful ( december 1 ), so that he could send maria to a monastery, thus freeing him to marry his own kinswoman. st tarasius resolutely refused to dissolve the marriage of the emperor, for which the saint fell into disgrace. soon, however, constantine was deposed by his own mother, the empress irene. st tarasius died in the year 806. before his death, devils examined his life from the time of his youth, and they tried


here ’ s a provocative history, claiming the shape of american culture lies in the pocketbook : armies of consumers : 1776 ’ s secret weapon? deceptively simple, his argument goes like this : two and a half million strong and scattered along 1, 800 miles of coastline, the colonists had little in common besides a weakness for what samuel adams derisively termed “ the baubles of britain. ” when britain imposed stiff taxes on this appetite for stuff — without granting any political representation — americans responded with an ingenious invention with instant and widespread appeal : the consumer boycott. by the time the first continental congress was convened in september 1774, transforming mass consumer mobilization into a successful political rebellion was a relatively straightforward task. [... ] it sounds far - fetched, possibly scandalous : pinning americans ’ success in the war for independence even partly on their common experience in the marketplace. moreover the notion seems to contradict the long - standing assumption among scholars that lofty ideas elegantly expressed — and a brisk trade in political pamphlets and newspapers — were sufficient to unite the public behind the revolutionary cause. [... ] and while others, including gordon s. wood, another pulitzer prize - winning historian, who teaches at brown, predict that mr. breen ’ s thesis will be controversial, they concede his book is important. “ i ’ m not persuaded by the attempt to explain the revolution, ” mr. gordon said. but he added, it is the first book about the period “ to show the scale and depth of consumption in any kind of statistical detail. ” how long before this set of thoughts becomes a basis for a new interpretation of “ progress of science and useful arts? ”


while seagrasses can be damaged by random and unpredictable natural phenomena, following several simple steps can prevent the damage caused by humans. each species of seagrass recovers from damage at a different rate, but in general, recovery can take anywhere between a few months to several years. injuries to leaves and stems are less detrimental than damage to the underground root system, from which seagrasses may not be able to recover. as florida ' s population grows, the number of boats on the water also increases. the negative effects of careless boating on seagrasses are becoming more pronounced, especially in nearshore communities and popular boat access areas. when a boat ' s propeller cuts through seagrasses, it fragments the bed and can restrict the movement of the species found in that habitat. this loss is detrimental to not only the animals that depend on seagrasses, but to the economy of the area and the state of florida. the institute ' s 1995 publication, scarring of florida ' s seagrasses : assessment and management options, analyzes damage resulting from propeller scars in florida ' s seagrass beds. this document includes many gis - based maps documenting areas where scarring is present, information about the recovery of seagrasses after prop scar damage, and management options that address the problem. another important factor to consider when boating is what can happen to personal property when grounding in a shallow bottom area or seagrass bed : vessel engines, hulls, and propellers can be damaged. in addition to towing fees, groundings that cause damage to seagrasses can result in both federal and state fines. the economic and environmental importance of seagrasses has led to regulations that can hold boaters that scar seagrass beds responsible for the costs of assessing damage, restoring habitat, and long - term monitoring of the restored area. the easiest way to protect seagrasses is by preventing damage in the first place. the tips that follow on how to protect seagrasses are taken directly from the institute ' s publication, florida ' s seagrass meadows. - be aware : if you live near the coast or along a river, be careful when applying fertilizers and pesticides to your lawn. use only the amount of fertilizer required and consider using a slow - release fertilizer. gutters and storm drains transport excess lawn chemicals to the water. - read the waters : wear polarized sunglasses when boating to reduce the surface glare to help you see shallow areas and seagrass beds. polarized sunglasses can also help you see and avoid


gutters and storm drains transport excess lawn chemicals to the water. - read the waters : wear polarized sunglasses when boating to reduce the surface glare to help you see shallow areas and seagrass beds. polarized sunglasses can also help you see and avoid manatees and underwater hazards. - know your boating signs and markers : operate your boat in marked channels to prevent running aground and damaging your boat and seagrass beds. know the correct side to stay on when approaching channel markers. learn the shapes and markings of signs warning boaters of dangerous shallows and areas where boats are prohibited by law. - know your depth and draft : when in doubt about the depth, slow down and idle. if you are leaving a muddy trail behind your boat, you are probably cutting seagrass. tilt or stop your engine if necessary. if you run aground, pole or walk your boat to deeper water. never try to motor your way out. this will cause extensive damage to seagrass and may harm your motor. know the times for your low and high tides. - be on the lookout : docks, boathouses, and even boats can block sunlight from reaching the seagrass below. when building or repairing a dock, consider building the dock five feet above the water and using grating rather than planks. extend the dock to deeper water so your boat does not shade seagrass. - study your charts : use navigational charts, fishing maps, or local boating guides to become familiar with waterways. these nautical charts alert you to shallow areas so you don ' t run aground and damage seagrass. know before you go.


circulating tumor cells can reveal genetic signature of dangerous lung cancers using a miniature laboratory - on - a - chip device, a team of investigators at the massachusetts general hospital, led by daniel haber, m. d., ph. d., and mehmet toner, ph. d., both members of the mit - harvard center for cancer nanotechnology excellence ( ccne ), has developed a method that detects and analyzes the genetic signature of rare tumor cells in the bloodstream. the results from this analysis allowed the researchers to identify those patients most likely to respond to a specific targeted treatment. this chip - based analysis also allowed the researchers to monitor genetic changes that occur during therapy. according to dr. haber, this chip opens up a new field of studying tumors in real time. “ when the device is ready for larger clinical trials, it should give us new options for measuring treatment response, defining prognostic and predictive measures, and studying the biology of blood - borne metastasis, which is the primary method by which cancer spreads and becomes lethal. ” dr. haber and his team published their results in the new england journal of medicine. circulating tumor cells ( ctcs ) are living solid - tumor cells found at extremely low levels in the bloodstream. until the development of the ctc - chip by the massachusetts institute of technology ( mit ) - harvard ccne team, it was not possible to get information from ctcs that would be useful for clinical decision - making. the current study was designed to determine whether the device could go beyond detecting ctcs to helping analyze the genetic mutations that can make a tumor sensitive to treatment with targeted therapy drugs. the researchers tested blood samples from patients with non - small - cell lung cancer ( nsclc ), the leading cause of cancer death in the united states. in 2004, cancer researchers had discovered that mutations in a protein called epidermal growth factor receptor ( egfr ) determine whether nsclc tumors respond to a group of drugs called tyrosine kinase inhibitors ( tkis ), which includes gefitinib ( iressa ) and erlotinib ( tarceva ). although the response of sensitive tumors to those drugs can be swift and dramatic, eventually many tumors become resistant to the drugs and resume growing. the ctc - chip was used to analyze blood samples from 27 patients — 23 who had egfr mutations and 4 who did not — and ctcs were identified in samples from all patients. genetic analysis of ctcs


the drugs and resume growing. the ctc - chip was used to analyze blood samples from 27 patients — 23 who had egfr mutations and 4 who did not — and ctcs were identified in samples from all patients. genetic analysis of ctcs from mutation - positive tumors detected those mutations 92 percent of the time. in addition to the primary mutation that leads to initial tumor development and tki sensitivity, the ctc - chip also detected a secondary mutation associated with treatment resistance in some participants, including those whose tumors originally responded to treatment but later resumed growing. blood samples were taken at regular intervals during the course of treatment from four patients with mutation - positive tumors. in all of those patients, levels of ctcs dropped sharply after tki treatment began and began rising when tumors resumed growing. in one patient, adding additional chemotherapy caused ctc levels to drop again as the tumor continued shrinking. throughout the course of therapy, the tumors ’ genetic makeup continued to evolve. not only did the most common resistance mutation emerge in tumors where it was not initially present, but new activating mutations — the type that causes a tumor to develop in the first place — appeared in seven patients ’ tumors, indicating that these cancers are more genetically complex than expected and that continuing to monitor tumor genotype throughout the course of treatment may be crucial. “ if tumor genotypes don ’ t remain static during therapy, it ’ s essential to know exactly what you ’ re treating at the time you are treating it, ” says haber. “ biopsy samples taken at the time of diagnosis can never tell us about changes emerging during therapy or genotypic differences that may occur in different sites of the original tumor, but the ctc - chip offers the promise of noninvasive continuous monitoring. ” this work, which was supported in part by the national cancer institute ’ s alliance for nanotechnology in cancer, is detailed in the paper “ detection of mutations in egfr in circulating lung - cancer cells. ” an abstract of this paper is available through pubmed.