text:
Apple is working on a tablet computer that could be announced early next year.
Apple chief Steve Jobs has been "pouring almost all of his attention" into the device, the WSJ reported earlier this year.
What will it look like?
That's one of the great unanswered questions in technology right now: Only a select group of designers, engineers, and executives at Apple and its partners know for sure. (And depending if and when it's released, many things could still change between now and then.)
In the meantime, many gadget enthusiasts and illustrators have published concept sketches of what they think the Apple tablet could look like. Not surprisingly, many of the concept design cues come from Apple's existing gadget lines: The iPhone and Mac.
Click here to see 20 Apple tablet design concepts →
Apple's iPhone and iPod touch are the most obvious design inspirations because they are already Apple tablet computers, just smaller than the 10-or-so-inch screen that the larger tablet will reportedly include. Many concept designs use the iPhone's curved sides, silver display border, "home" button, and software interface.
That seems like a good start. If the tablet is designed for what we think it's designed for -- browsing the Web, reading e-books and e-magazines, watching movies and TV shows, playing games -- it makes sense to basically take the iPhone and stretch it. The physical structure would probably be quite similar, with a larger battery to power the screen for longer periods.
Perhaps the best tablet mockup we've seen so far is by Gizmodo's Jesus Diaz. It's basically an iPod touch the size of a paperback book, featuring a "dock" of apps at the bottom of the screen. With a glossy screen and sleek bezel, it looks like it could be close. ( Click here to see it.)
Meanwhile, other concept illustrations take more direct cues from Apple's Mac line, including straighter edges, brushed aluminum, more Mac-like software, and more ports for other input devices.
This makes some sense, too. If the tablet is designed to be more Mac-like than iPod-like -- potentially capable of running Mac apps, using a mouse and keyboard, running disc media, and much more expensive than the iPhone or iPod, it may be part of the Mac family, and therefore could take more design cues from the iMac and MacBook series than the iPod.
What will the final tablet look like? We'll find out next year if we ever find out at all. In the meantime, we can guess...
Credit: Jesus Diaz, Gizmodo
Credit: Jesus Diaz, Gizmodo
Credit: Logan Lape
Credit: Gizmodo
Credit: Adam Benton
Credit: Gizmodo
Credit: Chris Messina
Credit: PCPop.com
(Did you design this? Email us for the correct credit.)
Credit: Adam Benton
Credit: Tommaso Gecchelin via Yanko Design


text:
FIRST of all, thank you so much for the lovely comments on the Gallery Jacket! Sheffield has arrived and it is quite beautiful. I can't wait to see how the pattern works out for people. The garment has been cat-nap tested and approved:
Unfortunately my next sweater project wasn't as successful. In fact, I have a sweater disaster on my hands. The squeamish should avert their eyes, and maybe not read any further.
This is my Minimalist Cardigan, knit with the ridiculously hard to photograph Terra in Madder. This sweater should have been done weeks ago. I loved knitting the easy pieces, I didn't even mind the moss stitch since I knit Continental. After all that twisted ribbing for the Gallery Jacket, allover moss stitch was like a vacation! I'd heard that moss stitch is a pain to seam so I'd decided to back stitch a lot of them. It's bulky, yes, but it's quick and I just wanted to wear this thing. I made a small mistake sewing the sleeve in and while I was undoing my seams I...may have used scissors. I know, I know, I should have slowly unpicked it but come on! I was already rushing...and drinking...and tired.
Can you guess what happens next? I snipped my knitting. And this isn't yarn you would want to steek. It is partially alpaca, partially silk, very slippery. I tried to patch my holes and build them up with crochet. This worked reasonably well and stayed the slippage, but as expected it had a much different texture than the knitting--thick, inflexible and of course, right up front. I started to seam this but it was sort of hopeless. There is no way to make it look neat at this point. I'm all out of yarn. The only solution I can think of is to remove the sleeves, rip out the sleeve caps and some of the sleeve and then re-knit the caps with whatever yarn is available.
To be honest, this wouldn't be terrible. A lot of the finished sweaters have sleeves that are the same length as the body--it yields a sort of boxy, square shape. Shortening the sleeves would circumvent that, right? Right? I MEANT to do that...yeah...that's the ticket...
Congrats to Melissa who expertly, patiently, soberly finished a Minimalist Cardigan last weekend. We were both in our element knitting at a brewfest in Greenfield [thanks again for the excellent pictures, Melissa!]:
Speaking of old SNL, I recently "discovered" the music of Loudon Wainwright watching the Season 1 DVDs. This isn't from SNL, but it's a pretty excellent song. Enjoy!
Labels: failure, finishing, gallery jacket, seaming

subset: commoncrawl


text:
With locally based engineers covering all areas, Hansons Plumbing & Heating specialise in all types of plumbing and heating services including burst pipe repairs, blocked drain cleaning, boiler repair and complete plumbing installations.
Hansons Plumbing & Heating pride ourselves on our premier 24 hour* emergency plumbing and heating solutions. We realise that when your heating fails, or pipes and drains leak it can cause havoc with your routine and even cause damage to your property. When a plumbing problem occurs that requires an immediate response we provide qualified local plumbers throughout Oxford 24 hours a day*, 365 days a year.
Highly skilled local Oxford plumbers are on standby with fully equipped vans containing all the necessary equipment to carry out any plumbing service. With an Express local Oxford plumber you know your in safe hands. Ninety per cent of our plumbing work stems from word of mouth. This is due to our policy of putting customer satisfaction as well as safety, above all else. No payment is taken until the work is completed and you have signed to say you are satisfied!


text:
Our rallying cry is "unto the furtherance of the gospel." The famous evangelist, R.A. Torrey, said, "My one ambition in life is to win as many souls as possible. It is the most worthwhile thing in life." The purpose of this meeting is to rally people around the truth of God and, as friends, to labor together to evangelize the world. It is the responsibility of every Christian to go in the power of the Holy Spirit to the lost, give a clear presentation of the gospel, and bring people to the place of receiving or rejecting the Lord Jesus Christ as their personal Saviour.
of Baptist Friends International
Pastor of Temple Baptist Church in Powell, TN
Founder and President of The Crown College
Watch Highlight Video Watch Message from Pastor Sexton
The Baptist Friends website is provided to acquaint people with the vast work of independent Baptist churches worldwide. It is a listing of ministries and is intended to encourage world evangelism through local churches. Learn More »
"But I would ye should understand, brethren, that the things which have happened unto me have fallen out rather unto the furtherance of the gospel; so that my bonds in Christ are manifest in all the palace, and in all other places; and many of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the word without fear." -Philippians 1:12-14


text:
The PSI Foundation was established in 1970 by the physicians of Ontario with the original capital of Physicians Services Incorporated, the doctor-sponsored prepaid medical care plan.
The Foundation was established with the mission of improving the "health of Ontarians."
Physicians from across Ontario remain involved as members of the Foundation's House of Delegates as well as part of the governing board of directors for the Foundation.
The Foundation's granting interests are in two areas: education of practising physicians and health research with an emphasis on research relevant to patient care.


text:
The Califone Four-Person Wireless Listening Center is a great way to provide students with distraction-free small group lessons without the hassle and danger of cords. This wireless system includes four sets of wireless headphones, wire storage rack, charging cables, AC adapter and VHF transmitter that matches the color code of the headphones. To get started, just plug the transmitter into your audio source, like an MP3 player, computer, multimedia player, VCR, CD/DVD player or television monitor. Since the headphones and transmitters work at a specific color-coded frequency, it's possible for three separate groups to listen to three different lessons right in the same classroom. The transmitter has a 1/4" input to attach a microphone (sold separately), allowing you to broadcast messages only to students wearing the coordinating headphones. With a 100' transmission range, students can move around the room while wearing the headphones instead of being confined to a desk.
Key Features
- Includes four sets of wireless headphones, charging cables, AC adapter, storage rack and VHF transmitter
- 100' transmission range allows for freedom of movement
- Connect the wireless transmitter to an MP3 player, computer, multimedia player, TV and more
- Noise-canceling wireless headphones have an adjustable headband
- Headphones and transmitter frequency are color coded, allowing you to use up to three different sets in the same room
- Jack box is backed by a one-year warranty; headphones are backed by a two-year warranty
- Includes: Four sets of wireless headphones, charging cables, AC adapter, VHF transmitter and wire storage rack
- Warranty: 1 year - jack box; 2 years - headphones
- Assembly Required: No
- Lead Time: Ships within 3 - 4 business days
- Shipping Method: Ground
- Weight: 12.00 pounds


text:
Glide along @CB_Connector from #CincyCyclones Stop 1 @TheBanksCincy to #FindlayMarket and #OTR and back again. Pa… https://t.co/Bt3rB8ws3b
Bender's Meats offers a full line of lunch meat and fresh pork products, from chops to ribs. Their specialty is locally-made Schad's ham. Tommy Bender purchased Bender Meats from his mother Jean and opened, as owner, in 2009. Tommy has been in ...read more


text:
IObit is a rogue secutity soft program developed by IObit. It often gets into your PC via webpages browsing or installation of some freeware. It is presented as free repair and cleaning program, care utility which helps if you have freeze, crash or slowdown problems in your system. In fact, this kind of programs doesn't bring any benefits to users. The main function of IObit Advanced SystemCare is to force users to purchase full-version of the program. You will always see pop-ups and notification that you need to buy a program.
IObit Advanced SystemCare is a type of programs that run automatically each time you boot your PC. If you stop the process manually it stops to work properly. When you uninstall it – significant amount of data will be left on your PC. There leftovers affect performance of your system, that's why you need to make complete deletion of IObit Advanced SystemCare. You may see many strange errors when uninstall IObit. One more problem is failure to install other programs.
Common symptoms of IObit Rogue activity
- Multiple fake security alerts, Windows error messages or virus warnings;
- Annoying pop-up messages that offer to purchase fake antivirus software license;
- Fake alert messages claiming that you have viruses, while your system is actually protected by antivirus software;
- You can't get access to your legitimate antivirus or antispyware software;
- You aren't able to launch your antivirus or antispyware software;
- Locked Task Manager, Control Panel, Windows Firewall or Registry Editor;
- Sluggish computer performance;
- Some of your system files might be deleted;
- You aren't able to uninstall this unwanted rogue application.
Sources of IObit Rogue installation on your PC
- Scam system alerts and warnings;
- Compromised/hacked websites;
- Malicious pop-up ads;
- Bundling to freeware applications;
- Fake online virus scan or system check services;
- Malicious Windows OS update or upgrade packages;
- Attachments and download links in suspicious emails;
- Fake Facebook applications;
- Operating system and browser vulnerabilities.
Remove IObit Rogue from your PC
You can easily remove IObit Rogue program from your system using one of the effective anti-malware tools listed below, or you can follow our detailed step-by-step manual removal guide.
Part 1. Remove IObit Rogue Automatically
Restart your computer in Safe Mode with Networking. You can find step-by-step instruction here on our website – "How to start Windows in Safe Mode with Networking".
If you have an antivirus software running on your computer, please check for its updates and scan your system. If the problem still persists, download and install one of the recommended anti-malware tools to automatically remove IObit Rogue and other malware threats from your PC.
Quick Removal with Plumbytes Anti-Malware
1. You should download Plumbytes Anti-Malware installer to scan your computer for any malware or adware that might infected your computer. Plumbytes Anti-Malware is a trusted software that can detect and remove most of security threats, including adware, ransomware, PUPs, trojans, worms and rootkits.
2. Double-click the downloaded "antimalwaresetup.exe" installation file to launch it.
3. Click "Install" button to start the installation process. The setup wizard will automatically start to download necessary program files to your computer. Once download completed, Plumbytes Anti-Malware will be automatically installed on your computer. The entire installation process takes only 2-3 minutes.
4. Once installed, Plumbytes Anti-Malware will automatically update its antivirus signatures database and then start smart system scan to detect all malware, adware, spyware and other security threats.
5. You will see the detailed list of security threats and potentially unwanted applications detected on your PC. Click "Remove Selected" button to clear your PC from malicious files, adware and potentially unwanted applications.
Double-Check Your PC with SpyHunter 4 Anti-Malware
6. You can double-check your computer with SpyHunter 4 Anti-Malware in order to remove any leftover malware and adware traces. SpyHunter is considered as one of the best and most effective anti-malware tools today. Click the button below to download SpyHunter installation package.
7. Double-click the downloaded "SpyHunter-Installer.exe" file to start the installation process.
8. When the installation starts, the Setup Wizard will offer a few options and settings that you may want to configure. We recommend just clicking "Next" button to accept the default application settings. You can check out our detailed SpyHunter 4 Anti-Malware Setup & User Guide which can help you to go through the installation process and provide important information about malware scans and program settings.
9. Once the installation completed, SpyHunter 4 will automatically update antivirus database and latest virus definitions. Next, SpyHunter 4 Quick Scan will automatically check your computer for any malware, adware, spyware and other security threats.
10. You will see the detailed list of viruses and potentially unwanted applications detected on your PC. Click "Next" button to clear your PC from malicious files, adware and PUPs.
Alternate Recommended Anti-Malware Tools
The following awesome full-scale anti-malware products also have proved their effectiveness against all types of malware and adware. However, some of these anti-malware programs don't provide a free trial version, and you'll have to purchase a license key in order to clean your computer from the detected malware and PUPs.
1. HitmanPro.Alert – Download | Our Review – 30-Day Free Trial
2. Malwarebytes Anti-Malware – Download | Our Review – 14-Day Free Trial
3. Emsisoft Anti-Malware – Download | Our Review – 30-Day Free Trial
4. WiperSoft Antispyware – Download | Our Review
5. OSHI Defender AntiMalware – Download | Our Review
Part 2. Remove IObit Rogue Manually (Removal Guide)
Notice: Manual removal guide is recommended to experienced computer users. Incorrect modifications introduced into the Windows operating system, Windows Registry or browser settings may result in serious system fails or software errors.
We've created this step-by-step removal guide to help you manually remove IObit Rogue and other similar security threats from your computer. Please carefully follow all the steps listed in the instruction below. We've attached detailed screenshots and video guides for your convenience. If you have any questions or issues, please contact us via email, create a public forum question or contact us using online contact form. Please add your comments and suggestions to this guide below.
Remove Unwanted Programs from Windows
STEP 1: Remove Unwanted Programs in Control Panel
You should try to uninstall the rogueware application using "Programs and Features" tool in the Windows Control Panel.
Press Windows + R keys and type appwiz.cpl into the Open: field. Click OK button.
Guide for Windows 10, 8, 8.1 and 7 versions
Click Uninstall a program link in the Programs section.
Sort the installed programs by "Installed On" date to find recently installed applications. Select the entry for the program you want to remove and click Uninstall button.
Confirm the removal and wait until the program is finished uninstalling.
Guide for Windows XP
Go to Add or Remove Programs tool in the Control Panel.
Sort the installed programs by Date Last Used to find recently installed applications. Select the entry for the program you want to uninstall and click Remove button.
Click Remove button to confirm the removal. Wait until the program is finished uninstalling.
STEP 2: Clean Windows Registry
It's strongly recommended to clean your Windows Registry in order to remove all entries and registry keys associated with rogue program. Windows Registry contains all the settings and information for the software applications and user accounts in your Windows operating system. You need to launch Registry Editor utility to make changes to registry.
Apart from this manual instruction, you can try to use the CCleaner Professional program which described below in our guide. This effective program helps to clean and fix Windows Registry.
Guide for Windows 10, 8, 8.1, 7 and XP versions
Press Windows + R and type Run regedit or regedit.exe into the Open: search field. Click OK button or press Enter key.
Click Yes button in the User Account Control window to allow the Registry Editor to make changes.
When you open the Registry Editor for the first time, you'll see a treeview on the left-hand side that contains all of the registry keys with values and data on the right-hand side.
Once Registry Editor is opened, you need to find and remove registry keys and values created by malware or adware.
Press Ctrl + F (or go to Menu –> Edit –> Find) to open the Find bar.
Look up the name of the malware or adware affecting your PC and type it into "Find what:" text box. Check all checkboxes and then click Find Next button.
Right-click on the located registry entry and click Delete from the context menu. Repeat this process for each of the registry entries associated with malware.
Click Yes button in the confirmation window.
Remove IObit Rogue from Web Browsers
If your default homepage or search engine page has been changed without your permission, or you're having problems with multiple redirects or annoying pop-up and context ads, it means that your browser is hijacked. We strongly recommend you to restore your browser to default settings and clean your browser shortcuts. This step-bystep guide will help you to get rid of any browser hijacker or adware (including malicious browser extensions, plug-ins or toolbars).
Removal Instructions for Google Chrome
STEP 3: Restore Google Chrome to Default Settings
You should restore your Google Chrome browser to default settings in order to get rid of browser redirects, pop up ads or other adware infection. All of your stored bookmarks and passwords will stay safe.
Open the Google Chrome browser and click Menu icon in the upper-right corner of the page. Go to the Settings menu.
Scroll to the bottom of the chrome://settings page
And click the Advanced.
Next, scroll to the bottom of the page once more and click Reset button.
Click Reset button in the confirmation window opened.
STEP 4: Fix Hijacked Google Chrome Browser Shortcuts
In some cases, a browser hijacker may infect shortcuts on your desktop, start menu and task bar in order to cause multiple browser redirects to third-party websites or to show you annoying pop up ads, or even to display fake security alerts. Browser hijackers can do this by adding some extra information to the existing browser shortcuts on your PC. That's why you need to manually check browser shortcuts to protect yourself from browser hijackers and other adware.
In addition to this manual instruction, below you can find a free and lightweight Shortcut Cleaner utility that can automatically fix hijacked browser shortcuts.
We've provided the detailed guide for Google Chrome browser below. However, you can feel free to use this instruction for Mozilla Firefox, Internet Explorer, Opera and other browsers too.
Right-click the web browser shortcut and select Properties option.
If the infected shortcut is pinned at your taskbar, right-click the icon and choose Google Chrome. Next, right-click Google Chrome and select Properties option. Then left-click the selected Properties to proceed.
Go to Shortcut tab. Carefully check Target field (path to executable file). This path line must end with executable file (.exe) of your browser, nothing else. If Target field ends with .bin, .url or any other file extension, it means that your browser shortcut is hijacked by malware.
Below you can find the default paths to executable files of web browsers.
If you detected that browser hijacker had modified the path to executable file, simply remove all unnecessary entries at the end of Target path field. On Shortcut tab, carefully check the Target field and delete malicious [Unknown URL] entry at the end of the system path.
You should also check and modify all other browser shortcuts that can be found in Windows Start Menu, Desktop and Taskbar.
Removal Instructions for Mozilla Firefox
STEP 3: Restore Mozilla Firefox to Default Settings
You should restore your Mozilla Firefox browser to default settings in order to get rid of browser redirects, pop up ads or other adware infection. All of your stored bookmarks and passwords will stay safe.
Launch Mozilla Firefox browser. Click Menu icon in the upper-right corner of the page. Next, click Help Menu icon below.
From the Help Menu list, select Troubleshooting Information option. You may also type about:support in Mozilla Firefox address bar to bring up Troubleshooting Information page.
Click Refresh Firefox… button in the dialog window.
Click Refresh Firefox button in the confirmation window.
STEP 4: Fix Hijacked Mozilla Firefox Browser Shortcuts
Please follow the steps described in Step 4 of this guide for Google Chrome browser.
Internet Explorer
Removal Instructions for Internet Explorer
STEP 3: Restore Internet Explorer to Default Settings
You should restore your Internet Explorer browser to default settings in order to get rid of browser redirects, pop up ads or other adware infection. All of your stored bookmarks and passwords will stay safe.
Launch the Internet Explorer browser. Locate and click Tools Menu icon in the upper-right corner of the page. Go to Internet options menu.
Go to Advanced tab and click Reset… button below.
In the Reset Internet Explorer Settings window, check the Delete personal settings check box and click the Reset button.
Next, click Close button in the confirmation box.
Once the task is complete, Internet Explorer will ask to restart your computer. Do NOT hurry to restart your PC! Prior to the restart of computer, you need to clean your Windows Registry and clean web browser shortcuts.
STEP 4: Fix Hijacked Internet Explorer Browser Shortcuts
Please follow the steps described in Step 4 of this guide for Google Chrome browser.
Removal Instructions for Microsoft Edge Browser
STEP 3: Restore Microsoft Edge to Default Settings
You should restore your Microsoft Edge browser to default settings in order to get rid of browser redirects, pop up ads or other adware infection. All of your stored bookmarks and passwords will stay safe.
Launch your Microsoft Edge browser. Click Menu icon in the upper-right corner of the page. Go to the Settings option.
Next, click Choose what to clear button to clear all browsing data.
Check all checkboxes in this window and then click Clear button.
Press the Windows logo key + X (or right-click on the ) to open Start Menu. Select Task Manager option. Go to Processes tab and select Microsoft Edge line. Right-click on the found Microsoft Edge and select Go to details option in the properties window.
Scroll the next window and locate MicrosoftEdge processes. Right-click on one of the MicrosoftEdge processes and select End task option.
Click End process button in the confirmation window. Repeat this process and shut down other running MicrosoftEdge processes in the Task Manager.
Removal Instructions for Opera Browser
STEP 3: Remove Adware from Opera Browser
Unfortunately, there is no special option provided in Opera settings in order to restore this browser to default. However, it's quite easy to clean your Opera browser from annoying redirects, pop up or any other adware using the following instruction.
Open your Opera web browser. Click Menu icon in the upper-left corner of the page. Go to About Opera option.
Copy the Profile and Cache path lines one after another. (Highlighted in yellow in the screenshot below).
Open Windows Explorer and search the copied paths of Opera Stable program folders. You can also manually locate these two program folders stored on your local hard drive.
Close your Opera browser and then delete all files and subfolders in two located Opera Stable program folders. Only this way Opera browser can be 100% cleared from all traces of adware and browser redirects.
We've provided two detailed screenshots below for your convenience.
Profile folder
Cache folder
STEP 4: Fix Hijacked Opera Browser Shortcuts
Please follow the steps described in Step 4 of this guide for Google Chrome browser.
Part 3. Useful Free Utilities for Our Manual Guide
The following small and free applications can help you to execute some of the important tasks which are described in our manual adware removal guide.
RKill – Stops Malicious Processes
If you can't manually find and terminate malicious processes in the Task Manager, you can download a free Rkill utility by BleepingComputer that stops known malware and adware processes so that your anti-malware software can normally start and run, and remove all traces of malware infections. RKill doesn't delete any system files, this application only stops a malicious running process. Once RKill finished its execution, you should immediately scan your computer with one of the anti-malware tools listed above.
CCleaner Professional – Cleans Windows Registry
CCleaner is an award-winning PC optimization tool that allows to fix Windows Registry errors, clean your computer from unused system and browser files, erase cookies and your browsing history and significantly improve your computer's overall speed and performance. CCleaner Professional comes with a free 14-day trial version.
Shortcut Cleaner – Cleans Hijacked Browser Shortcuts
If you can't manually fix your hijacked brower shortcuts, you can download a free Shortcut Cleaner program by BleepingComputer that checks your Windows shortcuts and cleans them so that your browser doesn't redirect to unwanted websites or display pop-up ads. Shortcut Cleaner is also able to clean hijacked Windows registry entries associated with known browser hijackers.
Part 4. How to Avoid Rogueware and Scareware?
- Install a trusted antivirus and firewall software. Set up daily automatic updates of antivirus databases;
- Keep the automatic updates of your operating system on;
- Don't install unknown suspicious anti-virus and anti-spyware programs or system optimization utilities;
- Don't trust sudden system alerts, error messages or virus warnings. Don't click on such fake pop-up warnings;
- Enable Windows Firewall;
- Keep your web browsers up to date;
- Keep Java, Adobe Flash and other important program up to date;
- Avoid suspicious and untrustworthy websites, including torrent-trackers, P2P networks and adult websites;
- Don't click on suspicious pop-up ads and banner ads. Don't click untrustworthy links;
- Don't open attachments in suspicious-looking unexpected emails;
- Scan downloaded installation files for malware prior to installation;
- Scan all downloaded files for viruses and always scan files on USB flash-drive or external HDD;
- Install and run suspicious programs in a virtual sandbox environment;
- Make backups of your personal files and photos. Create a "system image" of your computer.


text:
I wanted to do something crazy and fun for my summer this year, but I really didn't fancy World Challenge with all of my school friends - I was worried after a month living together we wouldn't be able to stand each other!
Instead I decided to look further afield at something to do that was relevant to my school subjects: Spanish, Biology and Geography A levels. When I stumbled across the 16 to 19 year-old 2 Week Special course in Mexico - volunteering with and conserving rare turtles - I was over the moon!
First Impressions
I knew the people I would meet would have exactly the same mind-set as me, and they definitely did! Even though a huge chunk of our group didn't even have English as their first language we all got on like a house on fire.
I had flown over on the same flight as the other British girls - ranging from Cornwall to Liverpool to two sisters from Kent who now live in Switzerland. We had all bonded after missing our connecting flight in Houston and having to stay the night in the Marriot hotel. None of us complained though, as we had $50 worth of food vouchers which we pretty much all spent on the best pizza I've ever tasted!
When we arrived in Guadalajara almost all of the rest of our group were there, and together we made 13 fresh-faced volunteers - 12 girls and one boy. We were driven to the Projects Abroad office which is a building in a lovely area of Guadalajara where they entertained us as we waited for the last people from our group to arrive.
We all got to know each other's names over the card game Go Fish, and a few hours later we were driven to our camp on the coast which was a few hours away. As our van pulled up to the beach everyone seemed to look around in wonder as we had just been dropped in what felt like paradise. The sea breeze cooled us down, and after we had been given a guided tour of the camp, and sorted our luggage and beds, we all met in the dining/lounge hut and swung in the many hammocks, watching the bright pink sun set which we all felt was a good omen for the start of our trip.
The Project
It was hard work volunteering - the salt-water showers and blisters from camp duties were the tough reality of working in the sun all day, but you can't complain when you're living on a remote beach in the middle of paradise, swinging on a hammock in the middle of the afternoon.
I soon forgot my blisters too, when my new friends and I discovered a newly hatched nest of turtles and had to help them into the sea before they got too hot on the black volcanic sand of the beach. That was one of the many rewarding experiences I had while I was out there, as well as being able to get 2 hours of Spanish lessons each day with an amazing and lovely local Mexican Spanish teacher, and going on patrol in the middle of the night, riding the quad bikes up and down the beach, searching for turtles laying their eggs.
My most memorable experience was on one patrol after a huge rainstorm, and all the clouds dissolved away to reveal a dense sky of stars above me - and I could still see the storm on the horizon occasionally lashing lightning at the sea. Being away from the city like that really made me appreciate nature, and what we were doing to conserve it felt all the more worthwhile.
We also visited a crocodile research centre and as well as completing a wildlife survey of all the amazing birds on the lagoon there, and we helped the staff by painting the doors of the crocodiles' enclosures - on the inside!
My Accommodation
The accommodation in Mexico, as we discovered, had just been built the week before we arrived. The 12 girls from my 2 Week Special group all stayed in this wonderful, watertight beach hut, which was great fun. We all got on so well and had so much fun staying up late chatting, until some of us left for the turtle patrols.
At the end of our stay, there were a few super heavy rainstorms which were great fun to play in, but the local wildlife didn't seem to think so - the crabs would take refuge in our hut and on one occasion in somebody's bag!
For our last night we stayed in Guadalajara for our flights the next day, and we were split into groups to stay in different homestays. I was put in a group of four, and we were left to ourselves for the evening.
Leisure time
On the middle weekend of our 2 weeks, we visited the beach resort of Malaque: a popular destination for holidaying Mexicans. We had an amazing time there, with a pool in the hotel and the beach just down the road - we even had a go on the banana boats! We also learned to really appreciate the little things in life: like freshwater showers! We had great fun relaxing and by the end of the weekend we were ready to get back to the camp for some more hard work.
I actually had enough time to finish both of the books I had brought with me, and everyone on the camp was happy to trade books - handy for us fast readers! I think this really helped add to the friendly, family atmosphere on the camp, as I guess this trip - as do most volunteering trips - attracts people who are always willing to help each other and care about the environment and other people. I really enjoyed my time making all of these new friends, none of whom I had known before I arrived but many I still keep in touch with now, 4 months later, and I plan to for a long time to come.
Final Thoughts
Travelling with Projects Abroad to Mexico was such a great experience and it has really encouraged me to do more volunteering on my gap year next summer, and has really improved my confidence in so many things: meeting new people and making new friends, my Spanish speaking, and (most of all) travelling and going on an adventure without any friends or family to help me.
I can only hope my story has inspired you to travel and volunteer with Projects Abroad, as I really feel they give you such a great insight into the world of travelling and helping others, and I can promise you will return home as a new, confident and assured person.
Are you interested in joining this project?
If so, one of our experts can help.
Contact Us on:
This is a personal account of one volunteer's experience on the project and is a snapshot in time. Your experience may be different, as our projects are constantly adapting to local needs and building on accomplishments. Seasonal weather changes can also have a big impact. To find out more about what you can expect from this project we encourage you to speak to one of our friendly staff.


text:
The Catholic Intellectual Tradition
What is it? Why should I care?
Fall Forum CSB/SJU
August 20, 2003
By William J. Cahoy, Ph.D.
Dean: Saint John's School of Theology·Seminary
Thank you. Good to see everyone here. Whatever the rest of the country says about Labor Day, this gathering always signals for me the official end of summer. Though few of us probably did everything we wanted over the summer, I hope the last few months have been good to you. Think of whatever you didn't get done as a tribute to your ambition. Now we look to the start of the new school year. Always an exciting time. Full of anticipation and hope. So much seems possible. Maybe this year I really will get through my syllabus!
It's fitting that we as employees of these two institutions, start our year by giving some thought to why we are here. Not just why we work here (though that is certainly an interesting question) but why are we as institutions here? What are we trying to accomplish? What is my part in that?
Two things are rather obvious. What we do has something to do with education. And what we do has something to do with this whole Catholic thing.[1]
As I understand it my task is to say something coherent about these two things around the idea of the Catholic Intellectual Tradition.
As we begin, we need to recognize that we are a diverse group. While it may take a village to raise a child, it clearly takes a good sized group to give them a higher education! We ourselves are actually something of a village here with many skills. But for all the diversity in our work, in how we spend our days and earn our pay, we're here because we share a common enterprise - Education. Faculty are involved in that most directly, in the classroom, laboratory, studio and advising. Many of the rest of us (far more of us in fact) are involved more indirectly. Student life staff, coaches, counselors, and campus ministers contribute significantly to the education of students outside the classroom. Many of you, wherever you might work, have a profound influence on students through your mentoring of student workers. And then there are all the ways the work we do converges in the classroom: Making sure we have sound buildings, that the lights, heat, plumbing and computers work, that books are available in the bookstore and library, that we have students, that our bills are paid, etc. Others among us are a bit more remote from the work of educating students. The Liturgical Press, for example, does not focus on the education of students but through its publishing educates people far beyond the borders of our two campuses. So we work together in an educational enterprise. It's important work. It's noble work. It's work that is also done and done well by many others in a number of different contexts.
Here at Saint Benedict's and Saint John's, we do this as part of the work of two Roman Catholic monastic communities. For almost a century and a half people have invested their time, talent, treasure - and children - in these places because they were Catholic.[2]
We have jobs here because of the commitment and sacrifice of generations before us to a vision of Catholic education, a belief not only that education is valuable and a key to social advancement, but also that the Catholic Tradition offers something worth preserving, thinking about, and contributing to. If nothing else, it seems to me, we owe it to them to try to understand why they founded these schools, what they hoped to preserve and what they hoped we would preserve.
Which brings us to our topic for today: The Catholic Intellectual Tradition: What is it? Why Should I care? These are difficult questions. Could be a good topic for a whole first-year seminar. We have about 50 minutes. I will begin with the second question: Why care? Then we will look more closely at what it is we are asked to care about.
Why Should I Care?
Because we work at educational institutions and, as Hellwig puts it, "most basic to the whole enterprise is the institution's respect and care for the Catholic intellectual heritage."[3]
Now right off the bat I need to violate my neat structure and make a point about what it is we're talking about-or more precisely what we're not talking about. As most of you undoubtedly know, Catholicism involves a whole host of beliefs and practices, politics and prayers, saints and sinners. We are not here talking about that whole sweep of Catholicism. We are focusing on one aspect of it: its Intellectual Tradition, which is certainly big and sprawling enough.
But for many of you that may only raise in a more pointed way the question: Why should I care? While we can say that we are all involved, directly or indirectly, in an educational enterprise, we are not all involved in intellectual work. And even fewer in intellectual work that obviously intersects with the Catholic Tradition. So why should I care about this if my work is not intellectual? We have already suggested the first and most important reason: We work at a Catholic place committed in some way or other to preserving, understanding, critiquing and extending the intellectual life of the Catholic community. In coming to work at this place we have agreed in some way or another to help it succeed in this mission. No organization can long survive, much less succeed, if its members either don't care about its mission or are opposed to it. So it's important that we have some sense of what the place where we work is about. What are we part of? In addition to earning a living, we want our work to be part of something we can be proud of, something that matters. Indeed, the Catholic Tradition says we have a right to that as human beings. So are these such places? That's a conversation we can all have whether we are cooks, coaches, faculty, accountants, housekeepers or administrators.
Why should I care? Because when all is said and done we - you and I - are the institution(s). Institutional identity and mission are carried by people not by documents, policies or structures. For generations the Catholic identity of these institutions, like so many other Catholic institutions, was carried by the Sisters and Monks of the two communities. As the institutions grew in size and complexity, lay people like me and most of you were invited to help with the work. In doing so we also became bearers of the identity and mission of the institutions. As the number of monks and sisters diminished and their presence on campus and in the lives of students lessened, our role as bearers of the tradition and character of these places has grown significantly.
It is appropriate that we take some time as a community to think about this. What is the Catholic part of our mission all about? How can I be part of it? What is expected of me as an employee? Do I want to be part of this? These and a host of other questions need to be addressed. We care because we all have a stake in this and we need to listen to and learn from each other.
One thing we know for sure is that we can't take our Catholic identity for granted as something taken care of by the monasteries, by the fact that we have religious buildings, religious symbols, religious words in prominent places, or a Department and School of Theology. These are all very important expressions and sustainers of our identity. But by themselves they can be empty. Like any other organization, we can't take our identity for granted as someone else's-anyone else's-responsibility. We must build it or it won't be built. If the Catholic Identity of these institutions is not carried by the people in this room, it does not exist. It's that simple. That's why we need to care.
One huge question I have successfully avoided thus far is whether all this Catholic stuff is really only for Catholics? Need only Catholics care? No (I hope no one's surprised by that answer!). We should not shift from relying on the monastic communities to bear the mission of the place we work to relying on the Roman Catholics among us. It is not unreasonable that, like the monastic communities, the Catholics among us may care about this identity in a particular way. Nevertheless, it is not just theirs. It is a mistake to shift the responsibility for our collective mission to any subset among us. We are in this together. The mission of the institutions is the business of all of us as employees.
But why should someone who is not a Catholic care? And if they do care, how do they connect and contribute? Isn't it out of place for non-Catholics to tell Catholics about their business? No. Not in this case. We will say more about the content of this Tradition shortly, so for now let me just say that it is a 2,000 year body of thought, literature and art that has been historically influential and continues to influence the 1.1 billion Catholics in the world. As institutions devoted to intellectual pursuits, to advancing human understanding and simply satisfying curiosity, this is a body of knowledge, a set of claims and constructs, that can be studied by anyone, whatever their particular religious commitments.
Moreover, if Catholics are to understand their own tradition, they need to do so in dialogue with those who are not themselves Catholic. The diversity of backgrounds and contributions in the group assembled here is a strength of these institutions not a weakness-and it is a strength precisely as Catholic. It makes us more Catholic, not less--but more on that later.
Since this is one of the most sensitive issues around any discussion of the Catholic Intellectual Tradition and the Catholic Identity of our schools, I would like to offer a non-religious example that I think has some intriguing parallels: Historically Black Colleges. A central part of the mission of these schools is preserving, studying, and advancing African-American culture and the issues that pertain in a special way to the African-American community in the United States. This is one of the reasons they exist. In addition to ensuring that African-Americans have access to higher education, they are also to ensure that African-American culture and tradition are not lost in the melting pot, that their voice remains in the conversation. Their success in this is important not only for African-Americans but for our whole society.
The critical point for us here is that the study of this tradition, intellectual engagement with it, is available to those who are not African-American and can be enriched by those who are not African-American. If one taught or worked at one of the historically Black Colleges it would be important to care about this part of the mission. One might even want to learn about African-American history and culture and the issues that pertain to that community more than if one taught or worked elsewhere. To be sure, the focus on African-American culture is not all they do. They do not have an African-American math or physics-though they might look at how race has played a role in the scientific community. But preserving, critiquing and handing on this heritage is something they need to be sure to do amidst all the rest that they do. As institutions they must care about this heritage. If they don't there is no real reason for them to continue. The people who work in those institutions-black or white-need to care about this heritage if the schools are to carry out their mission.
So too with Catholic institutions like these and the Catholic Intellectual Tradition. This tradition is not simply a historical artifact that we tend in some sort of museum or curio shop. It is connected to a living community of Roman Catholics around the world, who have a continuing stake in this intellectual tradition. That community feeds and is fed by this intellectual tradition and what institutions like ours do with it, how we help preserve, understand and apply this heritage. And, we would like to think, it is important for the wider society in which we live that this Catholic voice not be lost in the melting pot. For example, preserving, understanding and applying the idea of a just war is both true to the Catholic Intellectual Tradition and a significant service to American society. We would all be impoverished if that went silent. This is one reason we need to care.
Of course, recognizing this connection to a living community, particularly one with a political structure like that of the Roman Catholic Church, creates all sorts of legitimate worries. Who speaks for this community and how? What expectations do they have? Are they appropriate? What sort of pressure can they put on the institution? And so on. All of these are important questions and legitimate worries. This is something it would be prudent for us to care about. For that to be more than idle anxiousness, we, particularly as educational institutions, need to cultivate understanding of this Tradition and reasoned, wide-ranging analysis and dialogue about it. If nothing else, so that it can not be invoked selectively in support of one particular ideology or another. We must neither run from this tradition nor kowtow to it. But we need to care.
The Catholic Intellectual Tradition: What is it?
OK, let's grant that we have some sense of why we might care about the Catholic Intellectual Tradition as part of our work in the educational enterprise of these schools. What is it that I am supposed to care about? I will attempt to get at this by looking first at the history of the Tradition, particularly as it is embedded in Catholic higher education, and then focusing more explicitly on the guiding concepts or principles that define the tradition. My hope is that the history will give us something tangible to grab on to and the concepts will suggest ways of critiquing and contributing to this history as we move forward.
First, a general orientation and a warning. Briefly stated, the Catholic Intellectual Tradition is the 2000-year conversation resulting from the belief that thinking, serious sustained intellectual reflection, is a good thing and that it needs to be applied to our lives as disciples of Jesus of Nazareth as well as to everything else. There are things in the Christian faith that are worth thinking about and that benefit from serious thinking. Conversely, our intellectual lives, our understanding of human existence in all its vicissitudes, are enriched by including God and the spiritual dimension of life in the things we think about.
The warning is that this tradition is big and sprawling and resists definition or characterization-certainly by me and certainly in the time we have. There are exceptions and counter examples to just about every claim I will make. There are dramatic failures to live up to its principles-the treatment of Galileo comes to mind. There are less dramatic daily failures that we have all experienced - and made. But in the end, there are patterns, characteristics and rationales that persist over time and across cultures that allow us to give a broad and generally accurate account of the Catholic Intellectual Tradition.
I will not go through a list of notable Catholic thinkers, artists and scientists, but I would call your attention to a wonderful exhibit in Alcuin library put together by Mary Schaffer that displays a variety of works in this tradition. Suffice it to say that we are not here dealing with people in some cultural backwater. These are the same figures and works one would study if one were doing a standard cultural history of the West-and increasingly the non-west. Moreover, in talking about the Catholic Intellectual Tradition it is important for us to recognize that colleges and universities are not and should not be the only places for this intellectual life. It occurs in novelists, artists, labor unions (or at least it used to) and business people. It might even occur in a parish here and there. But we are considering it at our schools. And the Church does look to its colleges to practice a vital intellectual life and to cultivate that life in its students and graduates.
As Peggy Steinfels, editor of Commonweal, has observed, "Catholic intellectual life is central to Catholic identity." And "Colleges and Universities cannot claim to be Catholic if this tradition is not part of their core understanding and the tradition cannot survive if Catholic colleges and universities do not renew it, maintain it, nourish it, support it and pass it on."[4]
The church founds colleges and universities to cultivate this intellectual aspect of its identity. It founds other institutions for other aspects, such as worship, social justice or basic religious instruction. Consequently, we do not fulfill our religious mission, we are not living up to our Catholic identity, if our schools fail to be places of vital intellectual inquiry. That is an extremely important point so let me repeat it: We do not fulfill our mission as Catholic if our schools fail to be places of vital intellectual inquiry.
Jesuit theologian Michael Buckley explains this by saying that the Church needs to foster scientific inquiry because scientific inquiry raises serious questions about ultimacy and because it has a passion for truth. A faith not fed by these scientific questions and this passion is a faith diminished.[5]
This is the rationale for the Catholic intellectual life. We need scientists to be good scientists. We need poets, musicians, playwrights and accountants to be good at what they do. It is in a special way the mission of schools like ours to nurture that life among all of us who work here as well as among our students. And one need not be Catholic to participate in that mission. One needs to be a good scientist with a passion for truth and an openness to the ultimacy such a passion raises.
But with this we are a good ways into the idea of the harmony of faith and reason as a guiding principle. So let's turn to the promised history.
Historical Sketch
The Catholic Intellectual Tradition is essentially a product of the interaction of Christianity and the culture of which it is a part: learning from the culture, shaping the culture, borrowing some things, rejecting some things and modifying many others. Christianity has been involved in this dance with the world from its very beginning, laying in its first centuries the cornerstones of what would become the Catholic Intellectual Tradition. Let me highlight a few very briefly.
In the first generation the question arose as to whether Gentiles, non-Jews, needed to become Jewish in order to become Christian. After all, Jesus, everyone he called to follow him and all members of the Church were Jews. Put more generally-and way too simplistically-the question was "Is the church open to people of different ethnic, religious and cultural backgrounds than it was used to?" The answer was yes. In a decision that changed the course of Christianity forever, it was determined that Gentiles did not need to become Jewish but could come into the Church as they were (Acts 15). And they brought with them their Greek ways of thinking which affected how we think about virtually everything we know as Christianity and its intellectual tradition.
In the second century a group of theologians who were trying to explain Christianity to their non-Christian fellow Greek intellectuals argued that the Spirit of the one true God had been at work in Greek culture before the birth of Christ and outside the visible church. Thus in addition to telling them about what God has done in Jesus, it would be prudent for us to listen to and learn from the thought of these non-Christians. Significantly, this is not just a ploy to convert them but an effort to hear the Spirit as it speaks in their experience-the experience of those who are not Christian.
In the fourth century, at the Council of Nicea (325) it was decided that in order to express the ideas of Scripture and Tradition in that time and place, it was necessary to use words and ideas not in Scripture. Determining what to use from the culture requires serious intellectual work-and we did not always get it right. Accepting the dominant culture's views on slavery and women are but two of the more egregious failures that come to mind. What we must remember however is that this was done in part in order to fit in with the surrounding culture. It was no easier then than now to know when to support and when to critique our culture.
So there emerge from these early, formative centuries a few cornerstones on which the intellectual tradition will be built. We need to be open to those who are not like us. We need to think about the culture in which we live. We need to use new ideas to understand and communicate the Gospel as we move to new times and places. We need to listen to those outside the church to hear what God might be speaking through them. And through it all the exercise of reason. Not a bad start.
As we move out of the Classical era into the Medieval, the church and its clergy are heavily involved in continuing the intellectual tradition as writers, teachers and students. From roughly 600 to 1000 Monastic schools were the principal centers of education and learning. The Rule of Benedict in the sixth century establishes a schedule for praying the psalms, which means at least some of the monks needed to know how to read them. It also urges lectio divina, a practice of meditative, holy reading. Reading and study thus become part of the monastic life of seeking God. Jean Leclercq captures this well in the title of his magnificent study of monastic culture, The Love of Learning and the Desire for God.[6]
The harmony and mutual enrichment of these two sets the tone for the Catholic Intellectual Tradition.
To facilitate this reading, monasteries created libraries by copying books. Significantly, they did not just copy religious books, or safe, pious books. They copied just about whatever was available from the classical world.[7]
They believed learning was good and that there was something in these books worth preserving and thinking about-even if they did not understand what it might be. Notice the fearlessness and confidence in that simple act of copying. This is the heart of the Tradition we're claiming here. We continue this ancient monastic practice of preservation in a modern form through the work of the Hill Monastic Manuscript Library.
It wasn't long before non-monks came to the monasteries as students. If you wanted your children to learn to read, this was the natural place to send them. They had the teachers and they had the books. Out of this, schools developed. Later in this period (600-1000) Cathedral schools, maintained by bishops for the education of clergy and usually in urban centers, became increasingly common. The basic curriculum of all these schools was the Liberal arts. These were secular subjects, derived from classical antiquity, that preceded the study of theology or any other profession (medicine, law, teaching). Traditionally there were 7 liberal arts in two sets: the Trivium of the literary arts-rhetoric, grammar, logic-and the Quadrivium of the mathematical arts-arithmetic, geometry, astronomy, harmonics. Notice that this very curriculum affirms the idea that secular, humanistic learning is valuable to human flourishing and of service to the life of faith and the quest to know God.
From around 1000 to 1300 some of these cathedral schools evolve into what Rabbi David Novak has referred to as "one of the greatest contributions [the Catholic] tradition-we might say more specifically, the Catholic Intellectual tradition-has made to our civilization: the university as [a] ... community of teachers and scholars."[8]
While the relationship to the church was not the same as with the monastic or cathedral schools, they were still closely connected. With the emergence of Renaissance Humanism and much more with the Enlightenment, there was a progressive distancing of Universities from the Church. There is a whole fascinating story here around the connections between the modern university (usually dated to the University of Berlin in 1810) and the philosophical convictions of the Enlightenment - convictions now coming under increasing critique - but we will leave that for now and complete our story with just a word about the U.S.[9]
Most of you may know that the early colleges in the country had a church connection of some sort, starting with Harvard in 1636. Catholics were not welcome at these schools and had a difficult time starting schools of their own because of legal restrictions in the English colonies. John Carroll, first bishop of the U.S. (appointed 1790), hoped Catholics could attend the established colleges, but this was not to be. So in 1791 Georgetown was founded to offer higher education to Catholics. Since then there have been hundreds of Catholic colleges and universities founded across the country-including Saint John's and Saint Benedict's.
So what is the Catholic Intellectual Tradition? One way to answer that is to say that it is this 2,000-year conversation about the world, our place in it, God's work in it and our relation to God. This tradition is broader and older by centuries than the university. But for a large part of that history, this tradition, this conversation, has been institutionalized at schools such as ours.
Conceptual Account: Themes of Catholic University Tradition
Having gotten some sense of this tradition through its history, let's turn now to a consideration of its guiding principles using the description given by Hellwig in the essay distributed for today.
It is important to remember that Hellwig is not claiming - nor am I - that these principles are uniquely Catholic. On the contrary, there is much in this Tradition that is shared with other Christians and other religions. Rather, the contention is that while none of these factors are unique to Catholicism, they come together in the Catholic Tradition in a way that is distinctive; that characterizes Catholicism and its intellectual tradition. In the end, however, the point is not to identify what makes it different, but what makes it Catholic. If that turns out to be similar to others or different, so be it.
The first and perhaps most significant of the six principles Hellwig identifies is the Continuity of Faith and Reason. As noted earlier, the Catholic Intellectual Tradition and the colleges and universities to which it gives birth are grounded in the conviction that thinking is a good thing. In the words of John Paul II, the "[churchly] origin of the university ... expresses [the fact that] . . . the faith ... the church announces is . . . a faith that demands to . . . be thought out by the intellect."[10]
The theological foundation for this conviction is the belief that God as creator is the source of all Truth (as well as Goodness and Beauty). Since reason seeks the truth it will ultimately bring us closer to God. All knowing has a dynamic toward knowledge of God as source and goal of creation. Sin, tragic and pervasive as it is, has not totally corrupted either creation or our reason. As a result, we need not distrust our knowledge of nature. On the contrary, we must, in the words of Ex Corde Ecclesiae, John Paul II's reflection on the Catholic University, "search for truth wherever analysis and evidence leads."
This deep and profound confidence in the creator and in our ability to know characterizes the Catholic Intellectual Tradition. It leads communities like ours to found colleges and universities as places to think about anything and everything as part of their life of faith. Needless to say this is a high-risk move, for if mistaken about the convergence of faith and reason, they have sown the seeds of their own destruction. Dangerous though it might be, however, it is also honest. After all, what is the alternative to such fearlessness for people of faith, people who trust that God really is the creator of the world in which we live and the source of Truth. In the end, what can it be but bad faith (with a dash of patronizing arrogance) to think that we need to protect God from our quest for truth?
Hellwig extends the rationale for this understanding of faith and reason with her second characteristic: the sacramental principle. This is about more than the seven Catholic sacraments. It is about the understanding of the world that is the context for those sacramental actions. The sacramental principle refers to the sense, pervasive in Catholic life and ritual, that the material stuff of the world-bread, wine, water, oil, but also stars, microbes and the person sitting next to you-all this can be a means for making God present. As such, the world not only can be studied it should be studied lest we miss part of God's self-communication. We study the world to know God, to appreciate the glory of creation and the Creator. Hence the ancient idea that God can be studied in two books: the Book of Scripture and the Book of Nature. The history of science is replete with people who understood themselves to be pursuing their scientific work as a means of tracking the footprints of God in nature. Moreover, not only can the fruits of nature be studied as sacramental, but the work of human hands-and minds-art, literature, music, technology, government all can have a sacramental character, all can be a means of making God present and all are studied in the Catholic Intellectual Tradition.
Hellwig takes this in another direction when she points out that such a sacramental world-view draws on, shapes and stimulates our imagination and our memory. It teaches us to see the reality of the world as good and worth knowing but it also teaches us to see in things and people more than meets the eye. Such memory and imagination opens up realms of possibility that we might not have known before. In this way memory and imagination, a sacramental world-view, can help free us from the tyranny of the present, the tyranny of thinking that the way the world is, is the way it must be. Such a narrow understanding can easily lead to despair on the part of those for whom the world is not a good place, or defensiveness on the part of those for whom it is. As I see it, a big part of our mission as schools is to free our students from this tyranny of the present and the immediate, to open their imaginations to a wider world of possibility-a sacramental world in which things are more than meets the eye. In this sense we are to practice the liberal arts as the liberating arts.
The remembering component of this brings us to a third guiding principle: Tradition or "Respect for the cumulative Wisdom of those who have come before us." If this tradition is a 2000-year conversation, it is appropriate, as with any respectful conversation, that those who come in later listen and not rudely disregard those who have already spoken. However, this listening, this respect for tradition does not mean that new comers cannot speak or that they must say only what has already been said (remember the Council of Nicea). Rather it is meant to engender humility about our own positions and a readiness to learn from others, the dead as well as the living. As Socrates demonstrated long ago, such humility and willingness to learn are the necessary conditions for learning. Tradition, learning from those who have gone before, is far more than some antiquarian trivial pursuit. Knowing that the world has not always been the way it is, can, like the sacramental worldview, help us resist the tyranny of the present. It may stimulate us to imagine ways the world could be different now. It can help us shape the future knowledgeably and responsibly. That is what our schools should be doing for our students, for the society in which we live. The Catholic Intellectual Tradition is a significant resource in that work.
Thomas Aquinas, 13th century philosopher and theologian, is a good example of these first three principles in action. Aquinas is heralded by many as the prototypical Catholic thinker in part because of his enormous confidence in the harmony of faith and reason. He was so confident of their convergence that he was absolutely fearless in considering ideas and arguments. Steeped in the tradition, he was an innovator in theology and philosophy. He used Greek philosophers that people thought could not be reconciled with Christianity and even engaged Muslim philosophy. For all sorts of reasons, he has been a dominant figure in the Catholic Intellectual Tradition. However, there are two significantly different ways to understand his contribution to the tradition and our respect for it. One is that we follow his answers, the results he came to when he wrestled with the religious and secular ideas of his day. The other is that we imitate his questioning intellect, his fearlessness in wrestling with the best ideas and arguments he could find. As 20th century theologian Karl Rahner put it, we need to have the courage to ask questions, to think with the mind and heart we actually have and not with the mind and heart we are supposed to have.[11]
This is the tradition of Aquinas. If we learn from him to think fearlessly, with the minds and hearts we have at the dawn of the 21st century, we may well come up with different answers than he did in the 12th century, but we will be sharing his faith in the creator, in the sacramental world and in the harmony of faith and reason. That is the Catholic Intellectual Tradition.
Of Hellwig's remaining three principles, I will say little about Integration and Community so that we might spend more time on Anti-elitism. By integration she means the idea that the Catholic Intellectual Tradition seeks to connect the various pieces of what one knows into a coherent whole. It seeks to connect learning with living, raising questions of meaning and purpose, asking always, "How should I live?" It pushes for cross-disciplinary connections and what we have come to call the education of the whole person.
This plays out in a particular way through the characteristic Catholic affirmation of the Communal Dimension of Life, which, as Hellwig explains, calls us to think about the common good and the interrelatedness of all that we do. As educators we need to think of the impact of education on students and through them on society. If knowledge is power-and it is-how do we use it responsibly? The Catholic Intellectual Tradition, and education in its spirit, is about more than imparting information or maximizing individual advantage. It also raises ethical questions and offers principles by which to answer them.
The final characteristic of the Catholic Intellectual Tradition we will consider is what Hellwig terms its Anti-elitist bent or its Universality or Catholicity. In an earlier essay she described this as the Inclusiveness that characterizes Catholicism.[12]
I know what many of you are thinking and that probably has much to do with why she moved away from the term. However, being less prudent than she, I want to claim the idea of "inclusiveness" as part of the Catholic Intellectual Tradition and of schools like ours that seek to draw on that tradition. At the very least, this brings us back to the difficult issue of diversity that must not be avoided in any discussion of Catholic identity.
Inclusiveness and diversity come in here around the idea of universality. After all, the very term "catholic" means "universal." With more than a billion Catholics spread all across the globe (70% of them in Africa, Latin America, and Asia), one would be hard pressed to find a more culturally and racially diverse religious group. While the Catholic Intellectual Tradition is historically European, the last 40 years or so have seen the Catholic Church come to terms with the reality of its global character.[13]
The challenge we face is for our intellectual tradition and the schools that cultivate it to be as catholic, as universal and diverse as the global Church of which it is a part.
This brings us to a significant and intriguing connection between the particularity of commitment to Catholic identity and universality. One of the great documents to come out of the Second Vatican Council, The Pastoral Constitution on the Church in the Modern World (Gaudium et Spes), makes this point well. Drawing on a tradition that goes back to those theologians of the second century we discussed earlier, it speaks with confidence of the Spirit of God at work throughout creation and not only in the church. It articulates from within the tradition a mandate to engage the world in dialogue, listening and learning as well as speaking and teaching [esp. no.1-4, 28-45, 53-62]. It also extends the Christian principle of love of others to enjoin diversity: "Those also have a claim on our respect and charity who think and act differently from us in social, political and religious matters. In fact the more deeply we come to understand their ways of thinking through kindness and love, the more easily will we be able to enter into dialogue with them"[no. 28]. Ex Corde Ecclesiae makes clear that this dialogue between church and culture should occur in a special way at catholic colleges and universities.
Diversity and openness to others are not at odds with the tradition, are not something we pursue in spite of our catholic identity. Quite the contrary, it is required if we would be truly catholic. Thus using the affirmation of Catholic tradition and community to create a ghetto of like-minded people is a misunderstanding of the specific tradition of this community. Turning in upon ourselves in parochialism or sectarianism, is a failure to live up to our ideals as a church. In the end it is a failure to be Catholic, not merely a failure to be humane, relevant or politically correct.
Moreover, it is of the essence of a vigorous intellectual life to be open not only to people but to ideas. Here too there are resources within the Catholic Intellectual Tradition that impel us to such inquiry. For one thing the tradition encourages a vigorous self-criticism. The biblical prohibition against idolatry and its histories of kings and prophets is remarkably consistent in portraying the imperfections of its heroes and the presumptions of its own institutions. This tradition, the practices of this community, are not simply cheerleading for "everyone and everything that is on one's side." [14].
It is also critical of its own. Faithfulness to this tradition demands that we pursue the truth vigorously, even about ourselves, and that we not idolize our own constructs. Academically this ought to manifest itself in the cultivation of rigorous intellectual honesty with critical self-examination and humility.
Unfortunately, the Catholic Church has far too often failed to live up to its ideals and forgotten its need for these intellectual virtues of listening, humility and self-criticism. It would be naive to suggest that such failures are all in the past, that these intellectual virtues are not now and will not in the future be threatened by forces of conformity from within the church. Real and frequent as that fight may be, however, the point I want to underscore is that it is a fight within the tradition and community of faith. It need not and should not be understood as a fight between the church, identified with the forces of conformity, on the one side and reason, the forces of secularism, on the other.
The church's failures are evident, but we need not turn away from the tradition to assess them as failures. A strong sense of being located in the tradition and community of the Catholic Church does not turn us in upon ourselves in some smug insular ghetto. Let me re-phrase that: A strong sense of being placed in the tradition and community of the Catholic Church need not and ought not turn us in upon ourselves in a smug insular ghetto. To be sure, the tradition gives us something to say but it also turns us outward to receive others as Christ, to engage them in dialogue, to be genuinely open to learn from them and to be critical of ourselves.
Finally, to argue that there are resources within the tradition for establishing academic virtues is not to say that the tradition has nothing to learn. History shows that the church has learned much from the cultures in which it lives and suggests that it still has much to learn. Indeed, this is precisely the nature of the dialogue the tradition instructs us to have with the world in which we live. This dialogue, which involves real listening, vulnerability and self-examination, however unsettling it might be, is necessary for the continuing life of the tradition and the community.
It is the privilege and the responsibility of the Catholic college to be the special locus of this dialogue, to exist in the midst of the vulnerability that is its constant companion. Confident that it will be better for it, the Catholic community commissions its colleges-and you and me-to engage in this dialogue in order to understand the world and itself better.
This is the Catholic Intellectual Tradition. It is an ancient and living tradition worth caring about and caring for. I wish you all blessings abounding as we seek to make this tradition live among us in the year to come. Thank you.
[1] To borrow the title of Rosemary Haughton's book, The Catholic Thing (Springfield, IL: Templegate Publishers, 1979).
[2] It is worth noting here that historically there are two reasons Catholics founded colleges: 1) To provide access to higher education and the dominant socio-economic culture for immigrant Catholics who were typically outside the mainstream of American life; 2) To preserve Roman Catholic culture and identity in a predominantly Protestant culture. Prominent here is the preservation of the Catholic Intellectual Tradition. These purposes generate the basic mission of these schools-and a basic tension in that mission.
The more successful they were in helping Catholics fit into the mainstream of American life (as they have been), the less distinctive they are likely to be and the less successful they are likely to be in preserving Catholic culture and identity. On the other hand, success in preserving Catholic culture and identity, makes it more likely that Catholics remain a separatist, sub-culture and less a part of the mainstream culture. This tension is very much with us and is a large part of what we need to think through as a community as we try to understand our identity as Catholic institutions and our mission.
[3] "The Catholic Intellectual Tradition in the Catholic University," in Examining the Catholic Intellectual Tradition, ed. Anthony J. Cernera & Oliver J. Morgan (Fairfield, CT: Sacred Heart University Press, 2000), 3.
[4] "The Catholic Intellectual Tradition" in Occasional Papers on Higher Education, Association of Catholic Colleges and Universities (November, 1995), 5 & 6.
[5] "The Catholic University and the Promise Inherent in Its Identity," in Catholic Universities in Church and Society: A Dialogue on Ex Corde Ecclesiae ed. John P. Langan, S.J. (Washington: Georgetown Univ. Press, 1993), 74-89.
[6] "Education is not separated from spiritual effort," writes Leclercq. "All the monk's activities, including his literary activity, can have no motivation other than spiritual" [The Love of Learning and the Desire for God: A Study of Monastic Culture, trans. Catharine Misrahi (New York: Fordham Univ. Press, 1961], 18. As an example I have a friend in the St. John's community whose lectio has included Einstein's original essays on relativity. What is Einstein saying? What does it mean? What are its implications for my life and relation to God? Madeleine L'Engle also writes of finding in Einstein her deepest theologian ("The Possible Human," Cross Currents Winter 1988-89, 385-94].
[7] The story of this copying and other elements of cultural preservation and transmission by monks is well told in Thomas Cahill, How the Irish Saved Civilization, New York: Doubleday, 1995).
[8] "Comment [in response to Buckley, "The Catholic University and the Promise Inherent in Its Identity"] in Catholic Universities in Church and Society, 100. Rabbi Novak describes in these remarks why he as a Jewish graduate student came to Georgetown to study in part because it was a Catholic University.
As a bit of an aside, we might note that the Universities arose at least partly in response to an increased need for trained professionals of all sorts brought on by increasing commerce and trade. From the start, universities have been dealing with the twin goals of knowledge for its own sake and professional/career preparation. They have always been tied to the society of which they are a part and to the commercial and political interests of that society as well as the religious and academic or scientific interests. Moreover, as independent entities, universities have also been tuition dependent and needed to satisfy student demands which led to pressure to keep students happy. Students could (and did) migrate from school to school for popular or accommodating teachers. Cambridge began in 1209 when a number of unhappy students moved there from Oxford. In 1229 Oxford benefited from a group students moving from Paris.
[9] I recount this story more completely in "A Sense of Place and the Place of Sense," in Professing in the Postmodern Academy: Faculty and the Future of the Church-Related Colleges, ed. Stephen R. Haynes (Waco,TX: Baylor Univ. Press, 2002), 73-111.
[10] "The Church Needs the University," 8 March 1982, L'Osservatore Romano, English edition (May 3, 1982), 6.
[11] "Current Problems in Christology," Theological Investigations, trans. Cornelius Ernst (New York: Seabury, 1974) I:153.
[12] "What Can the Roman Catholic Tradition Contribute to Christian Higher Education?" in Models For Christian Higher Education: Strategies for Success in the Twenty-First Century, ed. Richard T. Hughes & William B. Adrian (Grand Rapids, MI: Wm. B. Eerdmans, 1997), 13-23. This volume contains discussions of the major Christian traditions (Roman Catholic, Lutheran, Reformed, Mennonite, Evangelical, Wesleyan and Baptist) in relation to higher education with an introductory essay and studies of two schools representing each tradition. One of the two Catholic case studies is "Faith and Learning at the College of Saint Benedict and Saint John's University" by Emmanuel Renner and Hilary Thimmesh.
[13] Indeed, Karl Rahner describes Vatican II as marking the second great turning point in the church's history. The first was the move we described in the first century from the church as a Palestinian-Jewish group to the Greco-Roman-European Gentile group. This second turning point, nineteen centuries later, is a shift from a European to a global church, finally becoming the claim of its name: catholic ["Basic Theological Interpretation of the Second Vatican Council," trans. Edward Quinn (New York: Crossroad, 1981) XX:77-89].
[14] George Marsden, The Outrageous Idea of Christian Scholarship (Oxford: Oxford Univ. Press, 1997), 54.


text:
Will Ferrell returns as everyone's favorite news anchor Ron Burgundy in "Achorman 2: The Legend Continues."
The official trailer for the movie features Ferrell, Steve Carell, Paul Rudd and David Koechner reprising their roles as the members of a clueless San Diego news team. According to IMDb, the movie will be about "the continuing on-set adventures of San Diego's top rated newsman," and will be out in theaters on December 20.
Watch the official trailer below.


text:
A learning environment for the seeker of Lean information and knowledge.
This website is an integral part of ELSE Inc. (Experience Lean Solutions for Enterprise).
We believe that people learn faster by doing and by playing simulations and games that teach various aspects of Lean and create an atmosphere of teamwork and continuous improvement, as people succeed in making a contribution and experience personal growth and a sense of increased worth. Besides, they demonstrate the results of applying various Lean techniques by the end of each game.
That is why the pages of Lean theory from this site are accompanied by our own Lean simulations/games and presentations, offered on elseinc.com. This combination of theory, practical examples and simulations solidify the Lean knowledge and make a lasting impression on all the people involved.
For, if we don't capture the hearts of our people, we won't succeed in changing, their mindset and behaviours, and we'll fail like so many others have.
Are you truly serious about learning and implementing lean methodologies in your business? If the answer is YES, you are among friends now.
Knowledge is power.
We decided to share this knowledge freely because we know that, in the long run, only those who provide true value will thrive in business.
Our business is to make you succeed.
Now, how you apply that knowledge is a different story. Academic knowledge is surely not enough. The determination to succeed comes from deep emotions.
So be prepared for a transformation all the way (inside and out).
Scared? Excited? Both?
Allow us to become your friends and guide you through some of the lessons we have learned the hard way, by doing it.
If you are ready to embark (and we sincerely hope you are), put on your hard hat and let's start our adventure.
What is the right way of implementing Lean Manufacturing?
Well, there is no quick recipe.
What the successful companies have in common is:
- Top management team that initiates, promotes and practices Lean
- With the Vision and Plan to get it done
- Committed to stay on track and eliminate the barriers at one time
- Balanced scorecard to track the improvements
- People well trained in Lean concept, techniques, and their application
- Core team to drive and follow up on all aspects of implementation
- Plan in place to achieve the milestones
- Embrace the Kaizen methodology
- Determination and perseverance
- Recognition and reward systems
Starting point
Our advice is this:
If you are just beginning the journey, please start by learning Fundamentals of Lean.
For the more "seasoned traveler", please follow the links to topics of your interest.
For both, please don't get discouraged by the magnitude of the Lean manufacturing field.
You may ask to yourself whether you can possibly use all the tools. You know what? You may not even need to. Some may or may not apply to your; business or the stage your business is at right now on its Lean Transformation.
However your success is ultimately our success so we want to make sure your Lean Toolbox is well equipped to handle what ever comes your way.
Besides, you are not alone (remember us?). We'll guide your steps and you can always return here for more advice and ideas.
The main lean manufacturing tools we'll learn to implement together are:
- 5S Workplace Organization
- Kanban
- Value Stream Mapping (VSM)
- Total Productive Maintenance (TPM)
- SMED (Single Minute Exchange of Die / Quick Changeover)
- Poka-Yoke (Error Proofing and Mistake Proofing)
- Kaizen (Continuous Improvement)
- Autonomation (based on Jidoka)
Any feedback you can provide to make this site more valuable would be much appreciated.


text:
Adjustable 19''-27'' Windshield for GL1500
DOT Approved Adjustable Height Motorcycle Windshield Adjusts from 19" to 27" without the use of tools. Measurement is taken in t...$179.99
And we can't wait to show you how it's done!
Get notified of sales, clearance items, new products, news, and more!
Click Here »
Save on shipping! Will Call is available at our Southern California headquarters.


text:
Is this wave 14 or 15??
Yeah we called all of the rereleases Wave 14 and this is 15
The Navy trooper not being carried forward is Hasbro's message to scalpers - this is the one to get. Sure, the EU figures aren't also carried forward, but they're not army builders.
I wish they'd release the Navy Trooper as part of a deluxe with a circular command console.
Page created in 0.114 seconds with 18 queries.


text:
While Brandon Todd is correct in a number of points in his letter for more gun control, he is wrong in several points.
His statement that more gun control laws in countries like England have reduced gun violence - Dr. John Lott�s studies have shown that it does not in fact accomplish this goal. In actual fact, crimes against unarmed citizens have increased dramatically in the countries that have adopted these laws and restricted guns.
The NRA is correct in that if there is a trained individual who has a firearm available, this will help protect innocent students from crazy people like Lanza. Enforce your existing gun laws. You must have trained responsible people that are willing and able to help protect the innocent. Gun-free zones like in the movie theater shooter case in Colorado and the Connecticut school shootings are part of the problem. If it is known that there are firearms protecting the innocents then the madmen do not go there. The madmen are rational in their choice of targets and where they go. My point is that no laws will stop determined people who are intent on doing dreadful things.
Todd�s statement that modern fully automatic weapons will shoot 300 rounds per minute is incorrect. Fully automatic weapons (one trigger press fires many bullets) are used by the military and special weapons law enforcement. These autos have been used by paramilitary and law enforcement members exclusively and have been essentially outlawed from public ownership since 1934. Criminals and gang members do have full autos. These groups do not care about any gun control laws. Semi-automatic firearms (one trigger press fires one bullet) are what have been exclusively used in the gun violence of which he is speaking.
Shotguns, hunting rifles, and self-reloading (semi-auto) pistols and revolvers are what are lawfully owned by responsible citizens. New gun control laws only affect the lawful citizen, not criminals or the insane. In my case I carry (lawfully) a semi-auto pistol around with me because I cannot carry an armed policeman everywhere l go.
The Feinstein gun control bill is especially harsh on lawful citizens who own semi-auto weapons. The proposed bill mandates that in order to keep your existing weapons you must be fingerprinted, photographed and each firearm�s serial number will be matched to your physical address. In addition, to lawfully possess your existing firearm you now be assessed a mandatory $200 tax per each firearm you lawfully already own.
Also, you will not be permitted to pass your existing firearm to whoever you wish to have it. lt will be destroyed by U.S. Feds after your passing. This is not just an assault weapons ban or limits on magazine capacity ban. Your constitutionally guaranteed Second Amendments are being by trampled by this travesty of a bill introduced by a hypocritical gun control zealot with zero common sense aided by lap dog media that are championing the surrender of your rights to lawfully own semi-auto firearms.
This is no more than a power grab/ money grab by unscrupulous politicians not statesmen who want their people to be controlled so they can keep the money flowing to elites that think they know what is best for the governed/controlled people.
Ben Franklin said it best when he said �Those who are willing to trade their freedom (in exchange for a temporary measure of) security will have neither.�
Thomas Jefferson said: �No free man shall ever be forbidden the use of arms. The strongest reason for the people to keep and bear arms is, as a last resort, to protect themselves against tyranny in government.�
As Brandon Todd said, you should be praying a lot. Contact your elected officials and demand that they stop this sham of a bill that shamefully exploits real gun violence tragedies to promote their hidden agendas. As Obama�s former Chief of Staff Emanuel who is now the mayor/crime boss in charge of the city of Chicago (which has an astronomically high hand gun murder rate and is one of the most heavily gun-controlled cities) says: �Never let a good crisis go to waste.�
For any citizen who wants to learn more about guns and responsible ownership, who does not feel secure now, l can put you in contact with people who are the �real deal� and who know how to train you to use firearms safely and responsibly.
Clemmer is a resident of Gastonia.


text:
Main Content
Have you ever stuck your tongue on a metal lap post during a snowstorm? Yeah... not such a great idea. Neither is walking through snowdrifts in nothing but steel armor. Before you venture to the unforgiving wastes of Icecrown, tuck your sensitive skull into a new Alliance Crest Beanie. It's got enough frost resistance to make Sapphiron's Frost Breath feel like a blown kiss, and the emblazoned banner of Azeroth's fairer races will instill awe in those who are fortunate enough to behold you.


text:
ESL Teacher in International Elementary School in Xi'an, Shanxi, start in February,2019
Shanxi Teaching Primary school english job Id: 10305
Salary: ¥12000CNY to ¥17000CNY per month
Location: Xi'an Shanxi, China
Industry: Education
Working Hours: Monday to Friday from 8:00am to 17:00pm, around 25teaching classes per week, weekends off
Positions: 2
Date posted: Sat, 18 May 2019 00:00:00 +0000
Students: Primary school
USD $1,750.80 to $2,480.30 monthly
EUR €1,551.60 to €2,198.10 monthly
GBP £1,377.60 to £1,951.60 monthly
CAD $2,316.00 to $3,281.00 monthly
AUD $2,535.60 to $3,592.10 monthly
ZAR R24,960.00 to R35,360.00 monthly
Apply for this job
Employer reviews
More Jobs in Shanxi
We are looking for native English teachers to work at our international primary school located in Xi'an, Shanxi province . The teaching starts in February ,2019. If you are a motivated, engaging and creative teacher, we would welcome you to apply.
Job description:
*Teaching English;
*You are required to teach primary school students;
*The students are aged from 7-12 years old;
*Native English speakers
*BA degree or higher education background;
*With 120 hours TEFL/TESOL certificate;
*At least 2 years teaching experience;
*2-3 reference letters from your previous work employers;
*No criminal record check within 6 months;
*An authenticated degree in Chinese Embassy in home country;
*Authenticated kinship documents if with Spouse and Children;
*Salary scale 21,800USD to 30,000USD per year, depending on previous teaching experience; around 12000RMB to 17000RMB per month;
*Paid Holidays (Winter & Summer holidays, Christmas Day, May Day, National Day, etc);
*Free Medical Insurance with MSH China for Teacher, Spouse and Children);
*Free-rent Apartment provided;
*A Round-trip Flight Reimbursement for Teacher, Spouse and Children;
*50% Plus Children Tuition Deduction;
*Sponsored Legal Z Work Visa;
*Professional Development Workshop;
*Stock Share Incentive Plan;
Working schedule:
*Monday to Friday from 8:00am to 17:00pm, around 25teaching classes per week, weekends off;
To apply for this position please submit your CV, related documents, recent photo to firstname.lastname@example.com
Reviews from candidates with this employer
Click here to find out how we protect you.
< More jobs
Similar Jobs
12000RMB to 17000RMB per month
Located in: Shanxi, China
377 views
Xi'an International Eleme...
12000RMB to 17000RMB per month
Located in: Shanxi, China
377 views
Top Kindergarten in Tianh...
18000RMB to 22000RMB per month
Located in: Guangzhou, China
6761 views
International Elementary ...
12000RMB to 17000RMB per month
Located in: Jiangsu, China
292 views


text:
The last time we checked in with Swedish designer Viktor Hertz, he had created a series of minimalist pictogram posters for songs like Radiohead's "Exit Music (for a Film)" and Pixies' "Where Is My Mind." But if you're growing weary of the vogue for minimalism, perhaps you'll be interested Hertz's next music-obsessed project, a set of decidedly maximalist pictogram posters, each of which interprets a slew of songs by a rock 'n' roll icon.
David Bowie's poster, for example, features a baby in an stars-and-stripes diaper ("Young Americans"), canines with gems for heads ("Diamond Dogs"), and a guy holding a globe with a price tag on it ("The Man Who Sold the World"). Solve these and more stylish riddles in our gallery, and if you're interested in owning the posters, you can do that by supporting Hertz's FundedByMe campaign.
via: flavorwire


text:
Students interested in Social Work may pursue a collaborative program that leads to a BA from the Mount in any one of the following majors: Human Services, Psychology, or Sociology, and an MSW from Fordham University's Graduate School of Social Services.
In this program, students spend the first three years at the Mount taking a combination of liberal arts courses. These and other courses are designed to fulfill the general education requirement for a bachelor's degree and the major requirements in Human Services, Psychology, or Sociology. Meeting these requirements establish student eligibility for admission to the MSW program at Fordham.
Students earn the bachelor's degree from Mount Saint Mary College after the completion of their first year of study at Fordham.
To be eligible for admission into the MSW program at Fordham, students must complete 88 credits by the end of their sixth semester, with a minimum 3.0 GPA. These 88 credits must include all required core and major courses in Human Services, Psychology, or Sociology, plus three major electives. Students should discuss other recommended courses with the program's advisor.
Students submit an application in their 6th semester, which will be reviewed at the Mount by the Social Work Advisory Committee. If the committee recommends acceptance into the program, the Fordham University School of Social Services will then make a final decision on the application.
This accelerated program is competitive, and there are a limited number of positions of entry into the professional phase of this program at Fordham. Students who do not gain admission to the program during their third year may remain at the Mount and complete the requirements for the BA degree. These students may apply to Fordham or other MSW programs for admission after completing the BA degree.
The career outlook for individuals in the areas of human services and social work is one of growth and opportunity.


text:
Garth McVicar thinks that same sex marriage is just another part of a breakdown in moral values that causes crime. Silly Garth - everyone knows it's not wearing hats that causes crime.
So by now everyone who is anyone has taken their potshot at Garth McVicar and his "gay marriage causes crime" submission to the select committee considering Louisa Wall's same sex marriage bill.