me•ta•cog•ni•tion, n. Awareness and understanding of one’s own thought processes.
Metacognition is cognition about cognition, or knowing about knowing. It can take many forms; it includes knowledge about when and how to use particular strategies for learning or problem-solving.
There are generally two components of metacognition: knowledge about cognition, and regulation of cognition.
If you have ever wondered where you came from you are not alone. Metaphysic philosophy attempts to answer that question in some of the purest and most straightforward ways. However, the new thought movement adds a little more to the concept, and here is more on the subject "what is new thought metaphysics".
If you have ever wondered where you came from you are not alone. Metaphysic philosophy attempts to answer that question in some of the purest and most straightforward ways. However, the new thought movement adds a little more to the concept, and here is more on the subject "what is new thought metaphysics".
A history of an idea; Logos and the theory of the Original Image (Unification...derek dey
A history of Logos as an idea / theory of the original image / ontology and resemblance / the transcendent and immanent domains.
This first slide show in a series presents, in part, Unification Thought. This show introduces the history of an idea; Logos as the ground for further exploration. The second section in the presentation considers the theory of the original image which presents Logos and Eros as a creative proposal and a base for further ontological explorations, personal creativity, and a raison d'être for ethics and virtues.
Ontology is predicated to the creative principle of Logos. It defines self as a mirror image of the heart of Logos. Ontology is therefore a theory of resemblance. The first six slides are by way of introduction. The sixth is a revision of Logos. I have included a very brief review of psychological proposals such as the Imago Dei and the Jungian, Christ archetype, which are particularly relevant to Ontology. Following from that, models or proposals of a true self made by James Hillman, Michael Fordham, Donald Winnicott and George Hagman, etc, are likewise pertinent to the subject. However from slide seven the presentation follows the text of Unification Thought. A link to the text can be found on slide four. Much of Ontology is expressed as systems theory so self and community are compared to general systems thinking. Work in paleopsychology, Ken Wilber's AQAL model of the self (see an adaption on slide 15) and work done by Niklas Luhmann on social systems and communication, also address the field of Ontology. A fuller presentation embracing a wide field of inter-disciplinary work will soon be available.
The theory of original nature (Unification Thought) / The nature of the true ...derek dey
The Theory of Original Human Nature is traditionally related to categories of being and in many cases to Metaphysics. Throughout history many have examined human nature as questions of existence and secondly, as the problems of relationship. Buddha, Christ, Socrates, Descartes, Kant, Hegel, Kierkegaard and many others, have undertaken such tasks. Today there are also animated discussions lying along the lines of psychological self-actualization proposals and attachment theories. Of late therefore, psychological proponents have added to the groundswell of thinking, issues concerning existence, being, and the relational field. It is notable that transpersonal psychologies, for example, frequently touch upon theories of a true self mentioned frequently within the disciplines' catalogue. The Theory of Original Being, here proposed by Sang Hun Lee, nevertheless, focuses on this topic more exclusively from the field of religious philosophy.
Rather than posit purely philosophical arguments, The Theory of Original Nature is metaphysical in its dimensions, yet pragmatic in its approach. The self as a fulcrum of consciousness is therefore proposed as a matrix of conscious expressions, events and behaviors. The Theory of Original Nature thus extends from a theoretical proposition to forms of broad creativity concretely expressed by an authentic self, in the arts, sciences, philosophy, ethics and social morality. The first principle to be established belongs to the ethical structures of the self. The second belongs to virtuous behaviors expressed in the social political and cultural fields. The examination of self and beingness, is therefore supremely important
This true self is tied organically to the natural world, the human landscape in general and to the democratic world within principles of natural law; the rights of man being extrapolated from innate states and metaphysical postulates. Systems theories including the psyche and constitutions are organic by nature, either functioning authentically by natural law or conflated by the dysfunctional self and proliferated as theories and practices of a dystopian dimension. It is therefore important to come to terms with achievable states of optimum health at all levels. Essential to this proposition is that self and other systems, be it family, social or political, be marked throughout by, ‘concern-consciousness,’ a theory whereby everything matters. Lying close to the Theory of the Original Image (Logos) and Ontology, this hypothesis is extracted from Logos viewed as a general creative proposition. This theory of Original nature is therefore tied to a philosophy of Monism and to a grand theory of unification, a systems theory well worth considering in the light of today’s confusion. At the end of this section, some existentialists are reconsidered from the perspective of the work.
The full text can be found here: http://www.unification-thought.org/neut/Neut03.html
How can we defend a border between humans and the rest of the animals if the base of our identity is the minimal self?
According to the phenomological definition of the minimal self, it could be argued that the so-called mineness or self-giveness - the fact that any experience implies a perspective from where it is lived - is something that we can detect in non-human animals as well.
Four Stages of Becoming Genius For any given subject: Duplication: Making an exact copy of the source
Understanding: Systems thinking through logic
Analysis: Contemplation of abstract relationships
Metacognition: Realization of new state of being
A history of an idea; Logos and the theory of the Original Image (Unification...derek dey
A history of Logos as an idea / theory of the original image / ontology and resemblance / the transcendent and immanent domains.
This first slide show in a series presents, in part, Unification Thought. This show introduces the history of an idea; Logos as the ground for further exploration. The second section in the presentation considers the theory of the original image which presents Logos and Eros as a creative proposal and a base for further ontological explorations, personal creativity, and a raison d'être for ethics and virtues.
Ontology is predicated to the creative principle of Logos. It defines self as a mirror image of the heart of Logos. Ontology is therefore a theory of resemblance. The first six slides are by way of introduction. The sixth is a revision of Logos. I have included a very brief review of psychological proposals such as the Imago Dei and the Jungian, Christ archetype, which are particularly relevant to Ontology. Following from that, models or proposals of a true self made by James Hillman, Michael Fordham, Donald Winnicott and George Hagman, etc, are likewise pertinent to the subject. However from slide seven the presentation follows the text of Unification Thought. A link to the text can be found on slide four. Much of Ontology is expressed as systems theory so self and community are compared to general systems thinking. Work in paleopsychology, Ken Wilber's AQAL model of the self (see an adaption on slide 15) and work done by Niklas Luhmann on social systems and communication, also address the field of Ontology. A fuller presentation embracing a wide field of inter-disciplinary work will soon be available.
The theory of original nature (Unification Thought) / The nature of the true ...derek dey
The Theory of Original Human Nature is traditionally related to categories of being and in many cases to Metaphysics. Throughout history many have examined human nature as questions of existence and secondly, as the problems of relationship. Buddha, Christ, Socrates, Descartes, Kant, Hegel, Kierkegaard and many others, have undertaken such tasks. Today there are also animated discussions lying along the lines of psychological self-actualization proposals and attachment theories. Of late therefore, psychological proponents have added to the groundswell of thinking, issues concerning existence, being, and the relational field. It is notable that transpersonal psychologies, for example, frequently touch upon theories of a true self mentioned frequently within the disciplines' catalogue. The Theory of Original Being, here proposed by Sang Hun Lee, nevertheless, focuses on this topic more exclusively from the field of religious philosophy.
Rather than posit purely philosophical arguments, The Theory of Original Nature is metaphysical in its dimensions, yet pragmatic in its approach. The self as a fulcrum of consciousness is therefore proposed as a matrix of conscious expressions, events and behaviors. The Theory of Original Nature thus extends from a theoretical proposition to forms of broad creativity concretely expressed by an authentic self, in the arts, sciences, philosophy, ethics and social morality. The first principle to be established belongs to the ethical structures of the self. The second belongs to virtuous behaviors expressed in the social political and cultural fields. The examination of self and beingness, is therefore supremely important
This true self is tied organically to the natural world, the human landscape in general and to the democratic world within principles of natural law; the rights of man being extrapolated from innate states and metaphysical postulates. Systems theories including the psyche and constitutions are organic by nature, either functioning authentically by natural law or conflated by the dysfunctional self and proliferated as theories and practices of a dystopian dimension. It is therefore important to come to terms with achievable states of optimum health at all levels. Essential to this proposition is that self and other systems, be it family, social or political, be marked throughout by, ‘concern-consciousness,’ a theory whereby everything matters. Lying close to the Theory of the Original Image (Logos) and Ontology, this hypothesis is extracted from Logos viewed as a general creative proposition. This theory of Original nature is therefore tied to a philosophy of Monism and to a grand theory of unification, a systems theory well worth considering in the light of today’s confusion. At the end of this section, some existentialists are reconsidered from the perspective of the work.
The full text can be found here: http://www.unification-thought.org/neut/Neut03.html
How can we defend a border between humans and the rest of the animals if the base of our identity is the minimal self?
According to the phenomological definition of the minimal self, it could be argued that the so-called mineness or self-giveness - the fact that any experience implies a perspective from where it is lived - is something that we can detect in non-human animals as well.
Four Stages of Becoming Genius For any given subject: Duplication: Making an exact copy of the source
Understanding: Systems thinking through logic
Analysis: Contemplation of abstract relationships
Metacognition: Realization of new state of being
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The Ontological Triple is the atomic unit of ontological structure—a triune entity usually consisting of subject, object and their relation. Generally the parts of a Triple correspond with the subject, object and predicate in the grammar of most ordinary languages.
Any relationship can be expressed in the form of a Triple. Any number of Triples can overlap in being-space to express complex structures and relations.
Reading and writing a massive online hypertext - Meetup session 3William Hall
This is the third of 23 presentations in a series introducing and outlining my hypertext book project, "Application Holy Wars or a New Reformation - A Fugue on the Theory of Knowledge. The project explores the interactions of technology and cognition in the extraordinary evolutionary history of the human species. This 3rd session covers three things about the hypertext: (1) how it reflects scholarly/scientific understanding, (2) how this is implemented and may be published, and (3) my apps toolkit.
it is a report about Positivism by August Comte who give the history of mankind develops in three stages:
1. Theological Stage
2. Metaphysical Stage
3. Positivist Stage
Becoming is the process of changing your Being.
The dictionary defines Becoming as follows:
Be•come v. Begin to be; grow to be; turn into; (of a person) qualify or be accepted as; acquire the status of: ‘she wanted to become a doctor’.
For applications like Ontological Education, Integrity and Leadership, we are especially interested in this part of the process.
We can call this The Process of Becoming.
The Buddha defines Becoming as follows:
“Kamma is the field, consciousness the seed, craving the moisture. The consciousness of living beings… is tuned to a lower property… to a middling property… to a refined property. Thus there is the production of renewed becoming in the future. This is how there is becoming.” — Bhava Sutta (AN 3.76)
Becoming is the process of changing your Being.
The dictionary defines Becoming as follows:
Be•come v. Begin to be; grow to be; turn into; (of a person) qualify or be accepted as; acquire the status of: ‘she wanted to become a doctor’.
The Buddha defines Becoming as follows:
“Kamma is the field, consciousness the seed, craving the moisture. The consciousness of living beings… is tuned to a lower quality… to a middling property… to a refined property. Thus there is the production of renewed becoming in the future. This is how there is becoming.” — Bhava Sutta (AN 3.76)
“And how is a person of integrity endowed with qualities of integrity? There is the case where a person of integrity is endowed with conviction, conscience, concern; he is learned, with aroused persistence, unmuddled mindfulness and good discernment. This is how a person of integrity is endowed with qualities of integrity.”
— Cūḷa-puṇṇama Sutta (MN 110)
We use a positive model of integrity. It provides powerful access to enhanced performance for individuals, groups, organizations, and societies.
In our model, we discern (recognize) four phenomena dealing with right and wrong:
• morality
• ethics
• legality
• integrity
What is the teaching of the Buddha?
Is it a religion, or is it really something else—something we don’t even have a word for?
Why does Buddhism have so many rules?
Is there a scientific basis for integrity, ethics, morality, right and wrong?
What are the benefits of precepts like truthfulness, mindfulness and renunciation?
Aren’t they just outmoded beliefs?
Unity or oneness is the goal.
Mindfulness misdefined as open, receptive, pre-verbal awareness.
The Buddha does not speak with final authority because of cultural differences.
Idealism or perfection is unrealistic, against human nature.
Suttas should not be read as literal descriptions but as poetic mythology.
The Suttas encourage meditative activism.
Unity or oneness is the goal.
Integrity is difficult because it is misunderstood.
We are conditioned to be out of integrity.
Without integrity we are less than fully human.
Difference between ordinary schooling and ontological education.
Be ready to examine your assumptions about life.
Show up fully present, participating with integrity and being yourself authentically.
Look up and clear your misunderstood terms, as discussed in Becoming Genius.
Be committed to something greater than yourself, as described in What is Skillful Living?
Be willing to be cause over changing your Being, as discussed in Being and Becoming.
Being Integrity uses a certain technical terminology. You may think—and even find that others agree—that our language is unnecessarily complex, and could be made much simpler and more understandable.
Do not make this mistake, because if you do you will block the full benefit that this series makes available to you. The semantics of this material is very carefully crafted to provide a specific result. Substituting other terminology will deprive it of much of its power and effectiveness.
Most people have become so alienated from themselves by being in the world that they do not hear the silent summons of the Court of Conscience within their hearts. Thus they are convicted by default, and live the rest of their lives in dread of death.
Karma does not require any external agency, an omniscient divine judge or mystical accounting system. We ourselves are the plaintiff, the judge and the bailiff. Knowing well what we have done and not done, we condemn and sentence ourselves to a just punishment. The vast majority of human beings go after death to lower embodiments: animal wombs or other hellish conditions. These are already conditioned by their activities in this life. The process of Dependent Origination reliably brings that name-&-form into manifestation in the next life. This can happen over an entire lifespan, or in a moment. This dukkha: suffering or displeasure. The Buddha taught dukkha as the First Noble Truth, because realizing how deeply we are caught in the web of suffering is precisely the motivation to getting out.
Our ontological analysis in the Being in the World series shows that authentic Being is ontologically possible within our default mode of being in the world. But merely to theorize the possibility of such a state of complete integrity and mature individuality is insufficient.
Call of the Friend shows how to actualize the possibility of being integrity in our everyday life, despite the fact that in being in the world, our individuality is always already lost in the Other. Here we identify the ontological roots of the ontic possibility of integrity as wholeness. We also identify existential evidence for practically realizing our possibility for authenticity.
The Call of the Friend can happen to everyone. It is a potential that can occur at any moment, due to the inherent tension of Being in the World. The Call of the Friend leads us out of this tension towards a resolution based on achieving our authentic individuality. The Call of the Friend can be heard from within ourselves. It also can be echoed by someone outside of us—someone who is further along in the process of regaining their authentic Being. This is a special kind of friendship, not based on attachment or seeking reward, but on regaining and maintaining one’s individual integrity (wholeness).
We can now join the components of our analysis of being in the world into a coherent whole. Our characterizations of default human beingness as thrown projection, care, being towards death and being guilty are complementary views of the same ontological structure from different angles. But one of our goals remains unfulfilled: we still require existential proof that a person stuck in inauthentic being is capable of attaining integrity. If our analysis is accurate, the Voice of Conscience articulates the Call. The Call is a hint within our everyday existential inauthenticity that we are anxious about our potential for authentic existence. It is the voice of our repressed but still existing capacity for genuine selfhood. But if that capacity is genuinely repressed, how can it speak out? If we can hear the Call, its repression must already have been lifted. We must have already discovered our possibility of authentic being, no matter how minutely.
We have presented a rationale for choice and values that retains the authenticity and integrity of an individual’s life. The advantage of this model is that it gives unity to a life as a whole without requiring submission to a more or less arbitrary external authority. To achieve this wholeness, we still require to relate our life to something transcendent, beyond or outside itself. But in this case it is related to something that is one’s very own—that is, to death.
The ontological model presented herein is firmly rooted in philosophical rigor yet fully compatible with postmodern sensibilities. However, it would be premature to conclude that we advocate nihilism or atheism. The purpose of the spiritual agnosticism of Being in the World is to create an experiential ontological platform free from theological complexities. Our phenomenological approach provides a new model for theism grounded in direct personal experience of the Supreme instead of authority. Succeeding Parts of Friend of the Heart will develop this model in detail.
We have been leading up to this topic.
Care for ‘the world’ is an inadequate basis for choice.
Awareness of impending death provides a basis for integrity.
It shows that choosing for ‘the world’ is completely inauthentic.
It robs us of our self-determinism, energy, attention and authenticity.
Integrity is required for authentic Being.
Integrity is the subject of one of our advanced courses.
We use a positive model of integrity, versus the typical normative virtue model.
We define integrity as “the state or condition of being whole, complete, unbroken, unimpaired, sound, in perfect condition.”
Our analysis of death is part of our search for a complete ontological description of being in the world. Mortality often seems to be an insuperable obstacle to grasping the ontological structure of human existence as a single, unified whole. But our analysis demonstrates that understanding our mortality is actually a precondition for any individual to attain existential integrity. Our existence can become genuinely individual and whole only by seeing death ontologically as an ever-present impossible possibility that makes the possible impossibility of our existence inevitable.
Graspable = ready-to-hand.
Ungraspable = present-to-hand.
Death is graspable only as a possibility.
It can help us choose our authentic possibilities.
By relating to it through the other possibilities that are similarly our own.
Death is also graspable as a condition.
Self-concealing because it is non-existential.
It increases the significance of every choice we make.
Death as a context adds meaning, distinguishes authentic being.
Death can be ontologically characterized as the own-most, non-relational and inevitable possibility. It is an omnipresent, inescapable but non-actualizable possibility of our Being. Thus it is an ungraspable but undeniable aspect of every moment of our existence. It follows that we can only relate to death in and through its relation to what is graspable in our existence—namely, the genuine existential possibilities that constitute our daily life. Death thus remains beyond any direct existential or phenomenological grasp. But it is graspable indirectly, as an omnipresent condition of every moment of our directly graspable existence. Death is not a specific feature of the existential landscape, but a light or shadow emanating evenly and implacably from every such feature. It is the context within which the existential features configure themselves, a self-concealing condition for our capacity to authentically disclose our own existence to ourselves.
Time is the ultimate ontological constraint.
Time provides the ultimate object of care: death.
Phenomenological process discloses the relation of care with death.
Inauthenticity comes first.
Temporality means being in time.
Authenticity includes being authentic about our inauthenticity.
Totality includes all sides of our being: inauthentic and authentic.
Our ontological analysis of our default being in the world has been static—without considering its relation to time. Continuing our analysis of the underlying ontological structure of Being, we will connect the concepts of care and temporality. As before, we will forge that connection through a methodical process of phenomenological self-reflection. Our analysis of being in the world so far has been restricted to the negative. First, we focused upon inauthentic modes of being by concentrating on our average everydayness. Second, we downplayed the general structure of life as a unified whole by concentrating on the ontological structure of specific moods such as anxiety. We now reconsider these topics to demonstrate the fundamental relation of Being in time. The triple ontological structure of this section and those immediately following is authenticity, totality and temporality.
Skepticism—Look it up!
Nihilism—Look it up!
Doubting the world is a non-issue.
Skepticism toward claims is a good idea.
The only reality for us is our experience.
The world is the context for ordinary being.
Skepticism toward the world is unprovable.
You can doubt anything!
Skepticism is logically self-defeating.
The skeptical attitude finds sufficient evidence to nourish it.
Our ontological analysis of anxiety in the previous section also sheds much light on skepticism and nihilism. Philosophers again and again attempt disproofs of skepticism about the reality of the external world; nevertheless all such attempts to invalidate the skeptical attitude ultimately fail. This is because any proper conception of our worldliness makes the skeptic’s doubts self-defeating, impossible and devoid of significance. We cannot disprove an unprovable philosophy. Nevertheless, skepticism as a mode of being persists.
Everyone is fallen.
Inauthenticity is convenient.
Traditional philosophy is inauthentic.
The cause is the structure of being in the world.
Impersonalism = objectification.
Thrown = bias toward inauthenticity.
Absorption = looking for ourselves in other entities and phenomena.
Finding the Door: Falling away from our authentic self is thus experienced as a general phenomenon in life, to which every facet of human culture is vulnerable. Its convenience, generality, and particularly its effects in the philosophical traditions, are structural. For if this falling is a consequence of our absorption in the Other, it must be just as much a part of our ontological structure as the fact that we generally fail to find ourselves. Thus the tendency towards falling is an existential characteristic of default human beingness.
Palestine last event orientationfvgnh .pptxRaedMohamed3
An EFL lesson about the current events in Palestine. It is intended to be for intermediate students who wish to increase their listening skills through a short lesson in power point.
Instructions for Submissions thorugh G- Classroom.pptxJheel Barad
This presentation provides a briefing on how to upload submissions and documents in Google Classroom. It was prepared as part of an orientation for new Sainik School in-service teacher trainees. As a training officer, my goal is to ensure that you are comfortable and proficient with this essential tool for managing assignments and fostering student engagement.
How to Make a Field invisible in Odoo 17Celine George
It is possible to hide or invisible some fields in odoo. Commonly using “invisible” attribute in the field definition to invisible the fields. This slide will show how to make a field invisible in odoo 17.
The Roman Empire A Historical Colossus.pdfkaushalkr1407
The Roman Empire, a vast and enduring power, stands as one of history's most remarkable civilizations, leaving an indelible imprint on the world. It emerged from the Roman Republic, transitioning into an imperial powerhouse under the leadership of Augustus Caesar in 27 BCE. This transformation marked the beginning of an era defined by unprecedented territorial expansion, architectural marvels, and profound cultural influence.
The empire's roots lie in the city of Rome, founded, according to legend, by Romulus in 753 BCE. Over centuries, Rome evolved from a small settlement to a formidable republic, characterized by a complex political system with elected officials and checks on power. However, internal strife, class conflicts, and military ambitions paved the way for the end of the Republic. Julius Caesar’s dictatorship and subsequent assassination in 44 BCE created a power vacuum, leading to a civil war. Octavian, later Augustus, emerged victorious, heralding the Roman Empire’s birth.
Under Augustus, the empire experienced the Pax Romana, a 200-year period of relative peace and stability. Augustus reformed the military, established efficient administrative systems, and initiated grand construction projects. The empire's borders expanded, encompassing territories from Britain to Egypt and from Spain to the Euphrates. Roman legions, renowned for their discipline and engineering prowess, secured and maintained these vast territories, building roads, fortifications, and cities that facilitated control and integration.
The Roman Empire’s society was hierarchical, with a rigid class system. At the top were the patricians, wealthy elites who held significant political power. Below them were the plebeians, free citizens with limited political influence, and the vast numbers of slaves who formed the backbone of the economy. The family unit was central, governed by the paterfamilias, the male head who held absolute authority.
Culturally, the Romans were eclectic, absorbing and adapting elements from the civilizations they encountered, particularly the Greeks. Roman art, literature, and philosophy reflected this synthesis, creating a rich cultural tapestry. Latin, the Roman language, became the lingua franca of the Western world, influencing numerous modern languages.
Roman architecture and engineering achievements were monumental. They perfected the arch, vault, and dome, constructing enduring structures like the Colosseum, Pantheon, and aqueducts. These engineering marvels not only showcased Roman ingenuity but also served practical purposes, from public entertainment to water supply.
Read| The latest issue of The Challenger is here! We are thrilled to announce that our school paper has qualified for the NATIONAL SCHOOLS PRESS CONFERENCE (NSPC) 2024. Thank you for your unwavering support and trust. Dive into the stories that made us stand out!
A Strategic Approach: GenAI in EducationPeter Windle
Artificial Intelligence (AI) technologies such as Generative AI, Image Generators and Large Language Models have had a dramatic impact on teaching, learning and assessment over the past 18 months. The most immediate threat AI posed was to Academic Integrity with Higher Education Institutes (HEIs) focusing their efforts on combating the use of GenAI in assessment. Guidelines were developed for staff and students, policies put in place too. Innovative educators have forged paths in the use of Generative AI for teaching, learning and assessments leading to pockets of transformation springing up across HEIs, often with little or no top-down guidance, support or direction.
This Gasta posits a strategic approach to integrating AI into HEIs to prepare staff, students and the curriculum for an evolving world and workplace. We will highlight the advantages of working with these technologies beyond the realm of teaching, learning and assessment by considering prompt engineering skills, industry impact, curriculum changes, and the need for staff upskilling. In contrast, not engaging strategically with Generative AI poses risks, including falling behind peers, missed opportunities and failing to ensure our graduates remain employable. The rapid evolution of AI technologies necessitates a proactive and strategic approach if we are to remain relevant.
June 3, 2024 Anti-Semitism Letter Sent to MIT President Kornbluth and MIT Cor...Levi Shapiro
Letter from the Congress of the United States regarding Anti-Semitism sent June 3rd to MIT President Sally Kornbluth, MIT Corp Chair, Mark Gorenberg
Dear Dr. Kornbluth and Mr. Gorenberg,
The US House of Representatives is deeply concerned by ongoing and pervasive acts of antisemitic
harassment and intimidation at the Massachusetts Institute of Technology (MIT). Failing to act decisively to ensure a safe learning environment for all students would be a grave dereliction of your responsibilities as President of MIT and Chair of the MIT Corporation.
This Congress will not stand idly by and allow an environment hostile to Jewish students to persist. The House believes that your institution is in violation of Title VI of the Civil Rights Act, and the inability or
unwillingness to rectify this violation through action requires accountability.
Postsecondary education is a unique opportunity for students to learn and have their ideas and beliefs challenged. However, universities receiving hundreds of millions of federal funds annually have denied
students that opportunity and have been hijacked to become venues for the promotion of terrorism, antisemitic harassment and intimidation, unlawful encampments, and in some cases, assaults and riots.
The House of Representatives will not countenance the use of federal funds to indoctrinate students into hateful, antisemitic, anti-American supporters of terrorism. Investigations into campus antisemitism by the Committee on Education and the Workforce and the Committee on Ways and Means have been expanded into a Congress-wide probe across all relevant jurisdictions to address this national crisis. The undersigned Committees will conduct oversight into the use of federal funds at MIT and its learning environment under authorities granted to each Committee.
• The Committee on Education and the Workforce has been investigating your institution since December 7, 2023. The Committee has broad jurisdiction over postsecondary education, including its compliance with Title VI of the Civil Rights Act, campus safety concerns over disruptions to the learning environment, and the awarding of federal student aid under the Higher Education Act.
• The Committee on Oversight and Accountability is investigating the sources of funding and other support flowing to groups espousing pro-Hamas propaganda and engaged in antisemitic harassment and intimidation of students. The Committee on Oversight and Accountability is the principal oversight committee of the US House of Representatives and has broad authority to investigate “any matter” at “any time” under House Rule X.
• The Committee on Ways and Means has been investigating several universities since November 15, 2023, when the Committee held a hearing entitled From Ivory Towers to Dark Corners: Investigating the Nexus Between Antisemitism, Tax-Exempt Universities, and Terror Financing. The Committee followed the hearing with letters to those institutions on January 10, 202
Acetabularia Information For Class 9 .docxvaibhavrinwa19
Acetabularia acetabulum is a single-celled green alga that in its vegetative state is morphologically differentiated into a basal rhizoid and an axially elongated stalk, which bears whorls of branching hairs. The single diploid nucleus resides in the rhizoid.
2. •Duplication: Making an exact copy of the source
•Understanding: Systems thinking through logic
•Analysis: Contemplation of abstract relationships
•Metacognition: Realization of new state of
being
FOUR STAGES OF BECOMING GENIUS
For any given subject:
3. BEING, DOING AND HAVING
Ontology Definition
On•to•lo•gy, n. from onto-, from the Greek ὤν,
ὄντος “being; that which is”, and -λογία, -logia:
“science, study, theory”)
The theoretical, philosophical study of the nature of
being, becoming, existence, or reality, as well as the
basic categories of being and their relations.
4. BEING, DOING AND HAVING
Ontics Definition
On•tic, adj. from the Greek ὄν, genitive ὄντος:
“being; that which is”; whatever is physical, real, or
factual existence.
Ontics pertains to what is actually present
(phenomena), as opposed to the nature or
properties of that being (ontology).
5. BEING, DOING AND HAVING
Cognition Definition
cog•ni•tion: n
1. The mental action or process of acquiring knowledge and
understanding through thought, experience or the senses.
2. A result of this: a perception, sensation, notion or intuition.
Cognition refers to the mental process of awareness.A cognition
is an instance of that process, a becoming aware of something.
6. METACOGNITION DEFINITION
me•ta•cog•ni•tion, n. Awareness and understanding of one’s own
thought processes.
Metacognition is cognition about cognition, or knowing about
knowing. It can take many forms; it includes knowledge about
when and how to use particular strategies for learning or
problem-solving.
There are generally two components of metacognition: knowledge
about cognition, and regulation of cognition.
7. BEING AND BECOMING
Becoming:
Dependent
Origination
The End of
Becoming:
The Noble
Eightfold
Path
Ignoranc
Suffering
Fabricatio
Consciousne
Name &
Contact
Feelings
Craving
Clinging
Six
Becoming
Birth
Aging &
Nibbana
Convictio
Cessation
Release
Dispassio
Dhamma
Samadhi
Pleasure
Serenity
Disenchantm
Rapture
Contentme
Unbinding
8. Ignorance
Fabrication
Consciousness
Name & Form
Six Senses
NAME-AND-FORM IN BECOMING
We invest so much effort in proper
use and understanding of language and
terminology because the feedback
loop between Consciousness and
Name-and-Form is the most sensitive
point in the Process of Becoming.
First, communication
depends on language, and
we can be conscious of
something only if we have
a description of its
Name-and-Form on our
ontology.
9. CONTEXT DEFINITION
con•text, n.The circumstances that form the setting for
an event, statement, or idea, and in terms of which it can
be fully understood and assessed.
Meaning is dependent on context: the background,
environment, framework, setting, or situation
surrounding an event or occurrence. Of course, this
includes cognition.
10. CONTEXT OF A GENIUS
The material in this Series gives you the opportunity to
create for yourself a Context that has the power to give
you the Being of an authentic Genius, and the actions of
the effective exercise of Genius, as your natural self-
expression.This context will also give you access to
removing whatever constrains your natural self-
expression as an authentic Genius.
11. ONTOLOGICAL ANALYSIS
We will continue the ontological analysis of the
Buddha’s teaching begun in the previous video.We will
post discussions about it and the actual computer-
readable OWL ontology files on our blog.We
encourage you to continue working on this analysis
independently, and to share and discuss your results on
our site.
12. BEING INTHE WORLD
Our next video series will present an extensive example, an ontological
analysis of a subject that concerns and involves all of us: Being in the World.
We will analyze the ontic qualities of being in the world according to the
ontological criteria and phenomenological methods given in this series.
Each section of the analysis will be accompanied by a detailed Study Guide
giving directions for further observation and study. Needless to say, a
complete working knowledge and practical familiarity with the methods
presented in this series will be necessary to follow the discussion in Being
in the World.