These questions all pertain to parts of a work by the French philosopher Descartes (pronounced "Day-cart") called The Meditations. I want you to do your best to explain what Descartes is saying here. We’ll first do it piece by piece and then try to put it all together. What you are trying to do is explain how Descartes is reasoning. Therefore, it is NOT a good explanation to say something vague like: "He's talking about his opinions" or "He's talking about the mind". You must make an effort to explain the reasoning that he's using.
First, I want you to answer each of the questions.
Here's the first item for discussion.
1- What is Descartes (I'll abbreviate this as "D") saying in paragraph 1?
2- What is D saying in paragraph 2?
3- What is D saying in paragraph 3?
4- What is D saying in paragraph 4?
5- What is D saying in paragraph 5?
6- Let's move now to Meditation 2 (see the second link in Reading assignment 4). What
is D saying in paragraph 1?
7- What is D saying in paragraph 2?
8-What is D saying in paragraph 3?
9-Now try to put it all together and explain what Descartes is arguing as a whole. Explain how his argument fits together.
Descartes' Meditations
MEDITATION II.
OF THE NATURE OF THE HUMAN MIND; AND THAT IT IS MORE EASILY KNOWN THAN THE BODY.
1. The Meditation of yesterday has filled my mind with so many doubts, that it is no longer in my power to forget them. Nor do I see, meanwhile, any principle on which they can be resolved; and, just as if I had fallen all of a sudden into very deep water, I am so greatly disconcerted as to be unable either to plant my feet firmly on the bottom or sustain myself by swimming on the surface. I will, nevertheless, make an effort, and try anew the same path on which I had entered yesterday, that is, proceed by casting aside all that admits of the slightest doubt, not less than if I had discovered it to be absolutely false; and I will continue always in this track until I shall find something that is certain, or at least, if I can do nothing more, until I shall know with certainty that there is nothing certain. Archimedes, that he might transport the entire globe from the place it occupied to another, demanded only a point that was firm and immovable; so, also, I shall be entitled to entertain the highest expectations, if I am fortunate enough to discover only one thing that is certain and indubitable.[ L][ F]
2. I suppose, accordingly, that all the things which I see are false (fictitious); I believe that none of those objects which my fallacious memory represents ever existed; I suppose that I possess no senses; I believe that body, figure, extension, motion, and place are merely fictions of my mind. What is there, then, that can be esteemed true ? Perhaps this only, that there is absolutely nothing certain.[ L][ F]
3. But how do I know that there is not something different altogether from the objects I have now enumerated, of which it is impossible to entertain the slightest doubt? Is th ...
Rene Descartes. The Philosophical Works of Descartes. Translat.docxcarlt4
Rene Descartes. The Philosophical Works of Descartes. Translated by Elizabeth S. Haldane and G. Ross.
Cambridge University Press (Cambridge, 1911)
-----------------------------------------------
Meditations on the First Philosophy (1641)
Meditation II� Of the Nature of the Human Mind; and that it is more easily known than the Body.
The Meditation of yesterday filled my mind with so many doubts that it is no longer in my power to forget
them.� And yet I do not see in what manner I can resolve them; and, just as if I had all of a sudden fallen
into very deep water, I am so disconcerted that I can neither make certain of setting my feet on the
bottom, nor can I swim and so support myself on the surface.� I shall nevertheless make an effort and
follow anew the same path as that on which I yesterday entered, i.e. I shall proceed by setting aside all
that in which the least doubt could be supposed to exist, just as if I had discovered that it was absolutely
false; and I shall ever follow in this road until I have met with something which is certain, or at least, if I
can do nothing else, until I have learned for certain that there is nothing in the world that is certain.�
Archimedes, in order that he might draw the terrestrial globe out of its place, and transport it elsewhere,
demanded only that one point should be fixed and immoveable; in the same way I shall have the right to
conceive high hopes if I am happy enough to discover one thing only which is certain and indubitable.
�I suppose, then, that all the things that I see are false; I persuade myself that nothing has ever existed
of all that my fallacious memory represents to me.� I consider that I possess no senses; I imagine that
body, figure, extension, movement and place are but the fictions of my mind.� What, then, can be
esteemed as true?� Perhaps nothing at all, unless that there is nothing in the world that is certain.
�But how can I know there is not something different from those things that I have just considered, of
which one cannot have the slightest doubt?� Is there not some God, or some other being by whatever
name we call it, who puts these reflections into my mind? That is not necessary, for is it not possible that I
am capable of producing them myself?� I myself, am I not at least something?� But I have already
denied that I had senses and body.� Yet I hesitate, for what follows from that?� Am I so dependent on
body and senses that I cannot exist without these?� But I was persuaded that there was nothing in all the
world, that there was no heaven, no earth, that there were no minds, nor any bodies:� was I not then
likewise persuaded that I did not exist? Not at all; of a surety I myself did exist since I persuaded myself of
something [or merely because I thought of something].� But there is some deceiver or other, very
powerful and very cunning, who ever employs his ingenuity in deceiving me.� Then without doubt I exist
also if he deceives me, and let him deceive me as much a.
Meditation 6 Of The Existence Of Material Things, And Of The Real.docxandreecapon
Meditation 6: Of The Existence Of Material Things, And Of The Real Distinction Between The Mind And Body Of Man
By R. Descartes
1. There now only remains the inquiry as to whether material things exist. With regard to this question, I at least know with certainty that such things may exist, in as far as they constitute the object of the pure mathematics, since, regarding them in this aspect, I can conceive them clearly and distinctly. For there can be no doubt that God possesses the power of producing all the objects I am able distinctly to conceive, and I never considered anything impossible to him, unless when I experienced a contradiction in the attempt to conceive it aright. Further, the faculty of imagination which I possess, and of which I am conscious that I make use when I apply myself to the consideration of material things, is sufficient to persuade me of their existence: for, when I attentively consider what imagination is, I find that it is simply a certain application of the cognitive faculty ( facultas cognoscitiva) to a body which is immediately present to it, and which therefore exists.
2. And to render this quite clear, I remark, in the first place, the difference that subsists between imagination and pure intellection or conception . For example, when I imagine a triangle I not only conceive (intelligo) that it is a figure comprehended by three lines, but at the same time also I look upon (intueor) these three lines as present by the power and internal application of my mind (acie mentis), and this is what I call imagining. But if I desire to think of a chiliogon, I indeed rightly conceive that it is a figure composed of a thousand sides, as easily as I conceive that a triangle is a figure composed of only three sides; but I cannot imagine the thousand sides of a chiliogon as I do the three sides of a triangle, nor, so to speak, view them as present with the eyes of my mind . And although, in accordance with the habit I have of always imagining something when I think of corporeal things, it may happen that, in conceiving a chiliogon, I confusedly represent some figure to myself, yet it is quite evident that this is not a chiliogon, since it in no wise differs from that which I would represent to myself, if I were to think of a myriogon, or any other figure of many sides; nor would this representation be of any use in discovering and unfolding the properties that constitute the difference between a chiliogon and other polygons. But if the question turns on a pentagon, it is quite true that I can conceive its figure, as well as that of a chiliogon, without the aid of imagination; but I can likewise imagine it by applying the attention of my mind to its five sides, and at the same time to the area which they contain. Thus I observe that a special effort of mind is necessary to the act of imagination, which is not required to conceiving or understanding (ad intelligendum); and this special exertion of mind clearly shows the diff ...
Rene Descartes 1639Meditations on First Philosophyin which a.docxdebishakespeare
Rene Descartes summarizes his first meditation from his work "Meditations on First Philosophy". In the meditation, Descartes questions all of his beliefs and prior knowledge in order to determine what can be known with absolute certainty. He realizes that he has been deceived by his senses in the past. Descartes then considers that he could be dreaming or that an evil demon is deceiving him about the reality of the external world. The only thing he can be certain of is his own thinking and existence as a thinking thing - "I think, therefore I am".
PHIL 201Meditation I of The Things of Which We May DoubtExcerp.docxrandymartin91030
PHIL 201
Meditation I of The Things of Which We May Doubt
Excerpt from René Descartes, Meditations on First Philosophy, 1641
1. SEVERAL years have now elapsed since I first became aware that I had accepted, even from my youth, many false opinions for true, and that consequently what I afterward based on such principles was highly doubtful; and from that time I was convinced of the necessity of undertaking once in my life to rid myself of all the opinions I had adopted, and of commencing anew the work of building from the foundation, if I desired to establish a firm and abiding superstructure in the sciences. But as this enterprise appeared to me to be one of great magnitude, I waited until I had attained an age so mature as to leave me no hope that at any stage of life more advanced I should be better able to execute my design. On this account, I have delayed so long that I should henceforth consider I was doing wrong were I still to consume in deliberation any of the time that now remains for action. Today, then, since I have opportunely freed my mind from all cares [and am happily disturbed by no passions], and since I am in the secure possession of leisure in a peaceable retirement, I will at length apply myself earnestly and freely to the general overthrow of all my former opinions.
2. But, to this end, it will not be necessary for me to show that the whole of these are false--a point, perhaps, which I shall never reach; but as even now my reason convinces me that I ought not the less carefully to withhold belief from what is not entirely certain and indubitable, than from what is manifestly false, it will be sufficient to justify the rejection of the whole if I shall find in each some ground for doubt. Nor for this purpose will it be necessary even to deal with each belief individually, which would be truly an endless labor; but, as the removal from below of the foundation necessarily involves the downfall of the whole edifice, I will at once approach the criticism of the principles on which all my former beliefs rested.
3. All that I have, up to this moment, accepted as possessed of the highest truth and certainty, I received either from or through the senses. I observed, however, that these sometimes misled us; and it is the part of prudence not to place absolute confidence in that by which we have even once been deceived.
4. But it may be said, perhaps, that, although the senses occasionally mislead us respecting minute objects, and such as are so far removed from us as to be beyond the reach of close observation, there are yet many other of their informations (presentations), of the truth of which it is manifestly impossible to doubt; as for example, that I am in this place, seated by the fire, clothed in a winter dressing gown, that I hold in my hands this piece of paper, with other intimations of the same nature. But how could I deny that I possess these hands and this body, and withal escape being classed with persons in a state .
Excerpt_Descartes_Meditation_I.docxPHIL 201Meditation I of .docxgitagrimston
The document describes Plato's allegory of the cave, where prisoners are chained facing a cave wall since childhood. They see shadows projected on the wall from objects passing behind them, which they believe to be reality. If one prisoner was freed and brought into the light outside, they would be in pain from the brightness after living in darkness. They would not initially believe that the shadows were not reality, and what they now see outside is truer, as their eyes adjust to the light of truth. The allegory represents how difficult it is to escape ignorance and illusions to understand true reality.
PHIL 201Meditation I of the Things of Which We May Doubt”Exce.docxmattjtoni51554
PHIL 201
“Meditation I of the Things of Which We May Doubt”
Excerpt from René Descartes, Meditations on First Philosophy, 1641
1. SEVERAL years have now elapsed since I first became aware that I had accepted, even from my youth, many false opinions for true, and that consequently what I afterward based on such principles was highly doubtful; and from that time I was convinced of the necessity of undertaking once in my life to rid myself of all the opinions I had adopted, and of commencing anew the work of building from the foundation, if I desired to establish a firm and abiding superstructure in the sciences. But as this enterprise appeared to me to be one of great magnitude, I waited until I had attained an age so mature as to leave me no hope that at any stage of life more advanced I should be better able to execute my design. On this account, I have delayed so long that I should henceforth consider I was doing wrong were I still to consume in deliberation any of the time that now remains for action. Today, then, since I have opportunely freed my mind from all cares [and am happily disturbed by no passions], and since I am in the secure possession of leisure in a peaceable retirement, I will at length apply myself earnestly and freely to the general overthrow of all my former opinions.
2. But, to this end, it will not be necessary for me to show that the whole of these are false--a point, perhaps, which I shall never reach; but as even now my reason convinces me that I ought not the less carefully to withhold belief from what is not entirely certain and indubitable, than from what is manifestly false, it will be sufficient to justify the rejection of the whole if I shall find in each some ground for doubt. Nor for this purpose will it be necessary even to deal with each belief individually, which would be truly an endless labor; but, as the removal from below of the foundation necessarily involves the downfall of the whole edifice, I will at once approach the criticism of the principles on which all my former beliefs rested.
3. All that I have, up to this moment, accepted as possessed of the highest truth and certainty, I received either from or through the senses. I observed, however, that these sometimes misled us; and it is the part of prudence not to place absolute confidence in that by which we have even once been deceived.
4. But it may be said, perhaps, that, although the senses occasionally mislead us respecting minute objects, and such as are so far removed from us as to be beyond the reach of close observation, there are yet many other of their informations (presentations), of the truth of which it is manifestly impossible to doubt; as for example, that I am in this place, seated by the fire, clothed in a winter dressing gown, that I hold in my hands this piece of paper, with other intimations of the same nature. But how could I deny that I possess these hands and this body, and withal escape being classed with persons in a st.
Rene Descartes. The Philosophical Works of Descartes. Translat.docxcarlt4
Rene Descartes. The Philosophical Works of Descartes. Translated by Elizabeth S. Haldane and G. Ross.
Cambridge University Press (Cambridge, 1911)
-----------------------------------------------
Meditations on the First Philosophy (1641)
Meditation II� Of the Nature of the Human Mind; and that it is more easily known than the Body.
The Meditation of yesterday filled my mind with so many doubts that it is no longer in my power to forget
them.� And yet I do not see in what manner I can resolve them; and, just as if I had all of a sudden fallen
into very deep water, I am so disconcerted that I can neither make certain of setting my feet on the
bottom, nor can I swim and so support myself on the surface.� I shall nevertheless make an effort and
follow anew the same path as that on which I yesterday entered, i.e. I shall proceed by setting aside all
that in which the least doubt could be supposed to exist, just as if I had discovered that it was absolutely
false; and I shall ever follow in this road until I have met with something which is certain, or at least, if I
can do nothing else, until I have learned for certain that there is nothing in the world that is certain.�
Archimedes, in order that he might draw the terrestrial globe out of its place, and transport it elsewhere,
demanded only that one point should be fixed and immoveable; in the same way I shall have the right to
conceive high hopes if I am happy enough to discover one thing only which is certain and indubitable.
�I suppose, then, that all the things that I see are false; I persuade myself that nothing has ever existed
of all that my fallacious memory represents to me.� I consider that I possess no senses; I imagine that
body, figure, extension, movement and place are but the fictions of my mind.� What, then, can be
esteemed as true?� Perhaps nothing at all, unless that there is nothing in the world that is certain.
�But how can I know there is not something different from those things that I have just considered, of
which one cannot have the slightest doubt?� Is there not some God, or some other being by whatever
name we call it, who puts these reflections into my mind? That is not necessary, for is it not possible that I
am capable of producing them myself?� I myself, am I not at least something?� But I have already
denied that I had senses and body.� Yet I hesitate, for what follows from that?� Am I so dependent on
body and senses that I cannot exist without these?� But I was persuaded that there was nothing in all the
world, that there was no heaven, no earth, that there were no minds, nor any bodies:� was I not then
likewise persuaded that I did not exist? Not at all; of a surety I myself did exist since I persuaded myself of
something [or merely because I thought of something].� But there is some deceiver or other, very
powerful and very cunning, who ever employs his ingenuity in deceiving me.� Then without doubt I exist
also if he deceives me, and let him deceive me as much a.
Meditation 6 Of The Existence Of Material Things, And Of The Real.docxandreecapon
Meditation 6: Of The Existence Of Material Things, And Of The Real Distinction Between The Mind And Body Of Man
By R. Descartes
1. There now only remains the inquiry as to whether material things exist. With regard to this question, I at least know with certainty that such things may exist, in as far as they constitute the object of the pure mathematics, since, regarding them in this aspect, I can conceive them clearly and distinctly. For there can be no doubt that God possesses the power of producing all the objects I am able distinctly to conceive, and I never considered anything impossible to him, unless when I experienced a contradiction in the attempt to conceive it aright. Further, the faculty of imagination which I possess, and of which I am conscious that I make use when I apply myself to the consideration of material things, is sufficient to persuade me of their existence: for, when I attentively consider what imagination is, I find that it is simply a certain application of the cognitive faculty ( facultas cognoscitiva) to a body which is immediately present to it, and which therefore exists.
2. And to render this quite clear, I remark, in the first place, the difference that subsists between imagination and pure intellection or conception . For example, when I imagine a triangle I not only conceive (intelligo) that it is a figure comprehended by three lines, but at the same time also I look upon (intueor) these three lines as present by the power and internal application of my mind (acie mentis), and this is what I call imagining. But if I desire to think of a chiliogon, I indeed rightly conceive that it is a figure composed of a thousand sides, as easily as I conceive that a triangle is a figure composed of only three sides; but I cannot imagine the thousand sides of a chiliogon as I do the three sides of a triangle, nor, so to speak, view them as present with the eyes of my mind . And although, in accordance with the habit I have of always imagining something when I think of corporeal things, it may happen that, in conceiving a chiliogon, I confusedly represent some figure to myself, yet it is quite evident that this is not a chiliogon, since it in no wise differs from that which I would represent to myself, if I were to think of a myriogon, or any other figure of many sides; nor would this representation be of any use in discovering and unfolding the properties that constitute the difference between a chiliogon and other polygons. But if the question turns on a pentagon, it is quite true that I can conceive its figure, as well as that of a chiliogon, without the aid of imagination; but I can likewise imagine it by applying the attention of my mind to its five sides, and at the same time to the area which they contain. Thus I observe that a special effort of mind is necessary to the act of imagination, which is not required to conceiving or understanding (ad intelligendum); and this special exertion of mind clearly shows the diff ...
Rene Descartes 1639Meditations on First Philosophyin which a.docxdebishakespeare
Rene Descartes summarizes his first meditation from his work "Meditations on First Philosophy". In the meditation, Descartes questions all of his beliefs and prior knowledge in order to determine what can be known with absolute certainty. He realizes that he has been deceived by his senses in the past. Descartes then considers that he could be dreaming or that an evil demon is deceiving him about the reality of the external world. The only thing he can be certain of is his own thinking and existence as a thinking thing - "I think, therefore I am".
PHIL 201Meditation I of The Things of Which We May DoubtExcerp.docxrandymartin91030
PHIL 201
Meditation I of The Things of Which We May Doubt
Excerpt from René Descartes, Meditations on First Philosophy, 1641
1. SEVERAL years have now elapsed since I first became aware that I had accepted, even from my youth, many false opinions for true, and that consequently what I afterward based on such principles was highly doubtful; and from that time I was convinced of the necessity of undertaking once in my life to rid myself of all the opinions I had adopted, and of commencing anew the work of building from the foundation, if I desired to establish a firm and abiding superstructure in the sciences. But as this enterprise appeared to me to be one of great magnitude, I waited until I had attained an age so mature as to leave me no hope that at any stage of life more advanced I should be better able to execute my design. On this account, I have delayed so long that I should henceforth consider I was doing wrong were I still to consume in deliberation any of the time that now remains for action. Today, then, since I have opportunely freed my mind from all cares [and am happily disturbed by no passions], and since I am in the secure possession of leisure in a peaceable retirement, I will at length apply myself earnestly and freely to the general overthrow of all my former opinions.
2. But, to this end, it will not be necessary for me to show that the whole of these are false--a point, perhaps, which I shall never reach; but as even now my reason convinces me that I ought not the less carefully to withhold belief from what is not entirely certain and indubitable, than from what is manifestly false, it will be sufficient to justify the rejection of the whole if I shall find in each some ground for doubt. Nor for this purpose will it be necessary even to deal with each belief individually, which would be truly an endless labor; but, as the removal from below of the foundation necessarily involves the downfall of the whole edifice, I will at once approach the criticism of the principles on which all my former beliefs rested.
3. All that I have, up to this moment, accepted as possessed of the highest truth and certainty, I received either from or through the senses. I observed, however, that these sometimes misled us; and it is the part of prudence not to place absolute confidence in that by which we have even once been deceived.
4. But it may be said, perhaps, that, although the senses occasionally mislead us respecting minute objects, and such as are so far removed from us as to be beyond the reach of close observation, there are yet many other of their informations (presentations), of the truth of which it is manifestly impossible to doubt; as for example, that I am in this place, seated by the fire, clothed in a winter dressing gown, that I hold in my hands this piece of paper, with other intimations of the same nature. But how could I deny that I possess these hands and this body, and withal escape being classed with persons in a state .
Excerpt_Descartes_Meditation_I.docxPHIL 201Meditation I of .docxgitagrimston
The document describes Plato's allegory of the cave, where prisoners are chained facing a cave wall since childhood. They see shadows projected on the wall from objects passing behind them, which they believe to be reality. If one prisoner was freed and brought into the light outside, they would be in pain from the brightness after living in darkness. They would not initially believe that the shadows were not reality, and what they now see outside is truer, as their eyes adjust to the light of truth. The allegory represents how difficult it is to escape ignorance and illusions to understand true reality.
PHIL 201Meditation I of the Things of Which We May Doubt”Exce.docxmattjtoni51554
PHIL 201
“Meditation I of the Things of Which We May Doubt”
Excerpt from René Descartes, Meditations on First Philosophy, 1641
1. SEVERAL years have now elapsed since I first became aware that I had accepted, even from my youth, many false opinions for true, and that consequently what I afterward based on such principles was highly doubtful; and from that time I was convinced of the necessity of undertaking once in my life to rid myself of all the opinions I had adopted, and of commencing anew the work of building from the foundation, if I desired to establish a firm and abiding superstructure in the sciences. But as this enterprise appeared to me to be one of great magnitude, I waited until I had attained an age so mature as to leave me no hope that at any stage of life more advanced I should be better able to execute my design. On this account, I have delayed so long that I should henceforth consider I was doing wrong were I still to consume in deliberation any of the time that now remains for action. Today, then, since I have opportunely freed my mind from all cares [and am happily disturbed by no passions], and since I am in the secure possession of leisure in a peaceable retirement, I will at length apply myself earnestly and freely to the general overthrow of all my former opinions.
2. But, to this end, it will not be necessary for me to show that the whole of these are false--a point, perhaps, which I shall never reach; but as even now my reason convinces me that I ought not the less carefully to withhold belief from what is not entirely certain and indubitable, than from what is manifestly false, it will be sufficient to justify the rejection of the whole if I shall find in each some ground for doubt. Nor for this purpose will it be necessary even to deal with each belief individually, which would be truly an endless labor; but, as the removal from below of the foundation necessarily involves the downfall of the whole edifice, I will at once approach the criticism of the principles on which all my former beliefs rested.
3. All that I have, up to this moment, accepted as possessed of the highest truth and certainty, I received either from or through the senses. I observed, however, that these sometimes misled us; and it is the part of prudence not to place absolute confidence in that by which we have even once been deceived.
4. But it may be said, perhaps, that, although the senses occasionally mislead us respecting minute objects, and such as are so far removed from us as to be beyond the reach of close observation, there are yet many other of their informations (presentations), of the truth of which it is manifestly impossible to doubt; as for example, that I am in this place, seated by the fire, clothed in a winter dressing gown, that I hold in my hands this piece of paper, with other intimations of the same nature. But how could I deny that I possess these hands and this body, and withal escape being classed with persons in a st.
This document summarizes some key aspects of Descartes' view on the foundations of knowledge and the Cartesian Circle objection. It discusses how Descartes believes that everything clearly perceived is true, known as the "truth rule." However, critics argue this leads to a circular reasoning problem, where the truth rule can only be known if God exists, but God's existence relies on the truth rule. The document also examines Descartes' view of different modes of cognition, like clear perception and scientia, and how clear perception allows one to see that something is necessarily true before knowing the full metaphysical underpinnings.
Kenji Yoshino argues for a new conception of civil rights that focuses on liberty claims rather than equality claims. Mary Louise Pratt describes cultural contact zones as sites where distinct cultures meet and clash or learn from one another. While neither author provides a complete framework for civil rights, combining their ideas can help negotiate issues of both equality and liberty in a diverse society.
Swami Premodaya states, "The primary obstacles to traveling effectively in inner space are your very own preferences, judgments and pre-conceived ideas."
This article was first published in the Whole Person Times in 2010 and is remains powerful and relevant today.
Swami Premodaya is a spiritual teacher and guru whose wit and wisdom, and real effectiveness, have made him popular with seekers across North America and Europe. He holds a Master’s Degree in Psychology and was formerly the Director of Outpatient Psychiatry at Cedars-Sinai Medical Center in Beverly Hills. After being formally initiated as a disciple of Osho in 1983 and undergoing many transformative and mystical experiences thereafter, he founded the International Centers of Divine Awakening (ICODA) in 2004, a 501(c)(3) non-profit organization offering his God-given mission of spiritual guidance, education and upliftment to any and all spiritual seekers.
Swami Premodaya's teachings center around self-knowledge, de-conditioning, and actualized awareness of the Divine—in a real and practical manner—which results in truly opening the heart and fully accessing the ‘love incarnate’ that resides in all beings.
ICODA's mission is to offer profound life, love, peace and truth affirming transformational work for individuals and groups.
www.I-CODA.org
This summary provides the essential information from the 3 page document in 3 sentences:
The document is the beginning of Book One from Epictetus' Discourses. It discusses that only humans have the power of reason and judgment to determine what is rational versus irrational. It also discusses that while externals like our body or property are not fully in our control, we do have control over our will and ability to reason. The document provides examples of philosophers like Priscus Helvidius who maintained their dignity and character even when facing threats of death or exile from Roman emperors.
In his Meditations, Descartes sets out to find indubitable truths through skeptical doubt. He doubts the reliability of the senses and entertains hypotheses that he could be dreaming or subject to deception by an evil demon. The only thing he cannot doubt is his own thinking mind. Therefore, Descartes determines that he can be certain that he exists as a thinking thing, distinct from his physical body. This leads him to claim that there are two fundamental types of substances - mental and physical - establishing his philosophical dualism.
This document contains a lengthy passage encouraging people to awaken spiritually and free themselves from limiting beliefs and ideas. It makes several key points:
1) People bind themselves through beliefs imposed by others instead of discovering truths for themselves. Each person must find their own path.
2) There is no real division between this world and the "beyond"; they are part of a unified whole. Limiting beliefs prevent spiritual progress.
3) Thoughts are powerful realities that influence others and return to the thinker. People shape their own experiences through conscious thinking.
Visit the full page at: https: https://bit.ly/3Mn3M1X
How can you meditate and experience a great feeling, a wonderful vibration, experiencing the Kingdom of Heaven. Where can you focus on. Train your awareness, observe your thoughts and feelings and observe the observer. Be as present as possible, the real NOW. Daily meditation has the same effect on the mind that daily exercise has on the body. Meditating is a great way to keep your mind in good shape. Mediation is becoming more popular as a tool to help us relax both mentally and physically. Meditation has also been shown to help people become more aware of themselves and their environment, deal with life's stress, and build positive habits and feelings. Meditation practitioners understand that peace and joy in life come from within our own minds and bodies, not from the outside. As a result, the majority of meditation goals need looking inside to the mind in order to find solutions to life's issues through meditation. Mindfulness meditation is a wonderful meditation technique for helping individuals live in the present moment rather than stressing about the past or future. When someone commits to practicing meditation on a daily basis, they reap a wide variety of benefits. One of the most beneficial aspects of meditation is that it allows us to maintain thoughts in our minds for longer periods of time than we could otherwise.
When you meditate, it can feel as if time has stopped. When people meditate, they often feel energy flowing through their bodies and minds. Other people may often notice the results of your meditation, even if you don't always experience the improvements it brings to your life. Deep meditation produces a variety of distinct mental and physical sensations. When you practice meditation, it's natural to lose track of how long you've been doing it. You are not deep in your meditation if you are thinking about it. When meditation takes you so far into your mind, you may discover that you can't help but get lost in your thoughts.
Another common occurrence in profound meditation is the loss of time, as meditation causes your mind to become less focused on daily life. You may also notice that when you concentrate, your entire body relaxes, as this is one of the main goals of meditation. The ability to meditate correctly is demonstrated by a relaxed mind and body.
This document is Part Four of "The Master Key System" by Charles Haanel. It discusses the power of thought and how what you think indicates what you are. It explains that thought is a form of energy and the "I" or true self is a spiritual entity that can control both the mind and body. It provides exercises to strengthen the will by focusing thoughts on a goal and letting go of negative mental states like anger or worry. The key idea is that by controlling your thoughts you can manifest positive conditions in your life.
This document provides a summary of "The Lazy Man's Guide to Enlightenment" by Thaddeus Golas. It introduces the key idea that the universe is made up of one type of entity, each determining their own existence through expanding and contracting. When fully expanded, entities experience total awareness and bliss as space/God. When contracted, they experience limitations as mass/particles. By alternating expansion and contraction, entities exist as energy in between those states. The universe consists of beings vibrating at different ratios across a range of experiences.
Gorgias claims to be an expert orator who can teach others the craft of oratory. Socrates questions Gorgias in a brief, question-and-answer format to determine the precise nature of oratory and what kinds of speeches it involves. Through this discussion, Socrates seeks to explore the limits of Gorgias' expertise in oratory and whether it truly provides wisdom about its subjects.
A New Organon; or, The Logic of HabitanceAlex Gagnon
This document provides an introduction to a new theory of art history that aims to transcend traditional academic approaches. It proposes viewing theory as an immaterial medium like a "tonal cinema" or "theatre" for contemplating art. The summary explains that theory involves chaos and relativity, and lays out how simple mathematical functions can explain aspects of language and communication. It then provides examples to illustrate concepts from thinkers like Berkeley, Benjamin, and Foucault as they relate to tracing artistic plans, sketches, and revelations over time. The document signals a diversion from strict art history into related areas like film theory and philosophical studies of human life.
This document provides guidance on achieving success and fulfilling your dreams. It discusses that success comes from within through developing your mind and believing in your abilities. It encourages pursuing your dreams through action and doing more each day to progress towards your goals. Further, it explains that your thoughts shape your reality, so focus on positive thoughts that match your desires. Overall, the document emphasizes developing yourself internally, taking action towards your dreams, and believing that success resides within you.
The document discusses different perspectives on religion. It begins by questioning whether people truly have a choice in their religious beliefs, as most people inherit the religion of their parents and culture. This can lead to religious conflicts and violence when people fight over beliefs they may not have intrinsically chosen. The document then has a discussion about the different images and concepts people associate with the word "religion". It notes that being in a new environment away from home influences can allow one to freely choose their beliefs. In the end, it expresses a view of religion as a guide for morality and virtuous values.
The document discusses theories of the non-corporeal self from philosophers like St. Augustine, Descartes, and Avicenna. It describes two levels of self-awareness - a basic innate level called "nosse" and a higher developed level of introspective thought called "cogitare." Similar concepts are discussed by Avicenna as "dâ'im" and "shu'ûr." Freud also applied this two-level idea with the subconscious "id" and conscious "ego."
This is a study of Jesus being the cure for troubled hearts. He asked His disciples why they were so trouble and doubtful, and then He gave them evidence of His resurrection that led them to joy.
At your-command-neville-goddard-picture-bookGlenn Segal
This document discusses the principle of decreeing or commanding things into existence through consciousness alone. It argues that one can transform their life by changing their self-concept and awareness of who they are through feeling themselves to already be what they desire. Examples are given from religious texts like the Bible to illustrate this principle. Readers are encouraged to let go of old limitations and problems and instead dwell in a formless state of "just being" before assuming the feeling of their desired state of being.
This document discusses humanity's place in the universe and our tendency to see ourselves as separate from it. It argues that this sense of separateness is an "optical delusion" and that we should work to overcome this illusion by expanding our circle of compassion to all living things and nature. The goal is for humanity to develop a new way of thinking that will allow our species to survive.
The document discusses several philosophers' theories of self-identity:
- Descartes argues self-identity depends on consciousness and that the mind is distinct from the body.
- Locke claims personal identity is based on self-consciousness and memory. One's identity depends on remembering past experiences.
- Hume argues we cannot find an enduring self through impressions. We are just a "bundle of perceptions" with no fixed identity.
Truth, Acting-as- If & a God of God's UnderstandingLucky Joy Wells
The document discusses seeking truth and having an open mind and heart. It encourages the reader to let go of preconceived beliefs and "act as if" there may be truths in teachings they resist. It suggests being willing to investigate the possibility that a compelling faith or Prophet could help transform society. In the end, it leaves the decision to the reader but provides links for further investigation.
1. The document discusses the concept of "inversely converse" which is described as a philosophy that examines the relationship between principles and phenomena.
2. It is proposed that phenomenon likely came before principle, as principles are formed through trial and error of behaviors and phenomena. This would suggest that phenomenon was the first thought of God, not principle.
3. Examples are given of how various concepts in fields like mathematics, literature, and film can be seen as both principles and phenomena, and how they relate to each other inversely or conversely. The objective of discussing inversely converse is described as keeping the planet peaceful.
Please read the case Fraud at WorldCom in the book provided below .docxchristalgrieg
Please read the case Fraud at WorldCom in the book provided below (chapter 13) Page 310
And answer the following questions
1. What is the dilemma?
2. Do shareholders have de facto control over managers? What decisions do shareholders typically make? Please explain
One double-spaced page.
.
Please read the below two discussion posts and provide the response .docxchristalgrieg
Please read the below two discussion posts and provide the response for each discussion in 75 to 100 words.
Post#1
Nowadays, there are numerous advancements in technology. As a result, the traditional workplace has gradually transformed with home offices and virtual workplaces where employees can hold meetings using video teleconferencing tools and communicate through email and other applications such as Slack (Montrief, et al., 2020). This makes the cloud more busy which brings up the need for improved cloud security.
Generally, in a public cloud, there exists a shared responsibility between the user and the Cloud Service Provider (CSP). Due to the rise of cyber-related crimes over the years, security for things like data classification, network controls and physical security need clear owners. The division of such responsibilities is called shared responsibility model for cloud security. “According to Amazon Web Services (AWS), security responsibility is shared by both CSP and CSC and they called it as Shared Security Responsible Model” (Kumar, Raj, & Jelciana, 2018). “While client and endpoint protection, identity and access management and application level controls are a shared responsibility the responsibility resides largely with the client organization” (Lane, Shrestha, & Ali, 2017). However, the responsibilities may vary depending on the cloud service provider and the cloud environment the user is using to operate. Nevertheless, despite the cloud services used, the burden of protecting data lays upon the user.
Normally, security is broken down into two broad categories: security of the cloud and security in the cloud. Security of the cloud is a section of the shared responsibility model handled by the cloud service provider. It comprises of hardware, host operating systems and physical security of the infrastructure. Most of these logistical challenges are offloaded when an organization moves its operations to the cloud. In contrast, security in the cloud is the security responsibility handled by the user. “The cloud service customer is responsible for securing and managing the applications that run in the cloud, the operating systems, data-at-rest, data-in-transit, policies and other responsibilities” (Bennett & Robertson, 2019). Since access to customer data remains the most critical component in cloud computing, it also determined the level of security in the cloud to be implemented by the customer.
The customer is responsible for the following components. First, the customer is responsible for data security. While the provider is responsible for automatically encrypting data in transit and in storage, the customer is expected to configure file system encryption and protection of network traffic. Secondly, the customer is responsible for physical security of computers and other devices used to access the cloud. Thirdly, the customer is responsible for application security. Security of manag.
More Related Content
Similar to These questions all pertain to parts of a work by the French philo.docx
This document summarizes some key aspects of Descartes' view on the foundations of knowledge and the Cartesian Circle objection. It discusses how Descartes believes that everything clearly perceived is true, known as the "truth rule." However, critics argue this leads to a circular reasoning problem, where the truth rule can only be known if God exists, but God's existence relies on the truth rule. The document also examines Descartes' view of different modes of cognition, like clear perception and scientia, and how clear perception allows one to see that something is necessarily true before knowing the full metaphysical underpinnings.
Kenji Yoshino argues for a new conception of civil rights that focuses on liberty claims rather than equality claims. Mary Louise Pratt describes cultural contact zones as sites where distinct cultures meet and clash or learn from one another. While neither author provides a complete framework for civil rights, combining their ideas can help negotiate issues of both equality and liberty in a diverse society.
Swami Premodaya states, "The primary obstacles to traveling effectively in inner space are your very own preferences, judgments and pre-conceived ideas."
This article was first published in the Whole Person Times in 2010 and is remains powerful and relevant today.
Swami Premodaya is a spiritual teacher and guru whose wit and wisdom, and real effectiveness, have made him popular with seekers across North America and Europe. He holds a Master’s Degree in Psychology and was formerly the Director of Outpatient Psychiatry at Cedars-Sinai Medical Center in Beverly Hills. After being formally initiated as a disciple of Osho in 1983 and undergoing many transformative and mystical experiences thereafter, he founded the International Centers of Divine Awakening (ICODA) in 2004, a 501(c)(3) non-profit organization offering his God-given mission of spiritual guidance, education and upliftment to any and all spiritual seekers.
Swami Premodaya's teachings center around self-knowledge, de-conditioning, and actualized awareness of the Divine—in a real and practical manner—which results in truly opening the heart and fully accessing the ‘love incarnate’ that resides in all beings.
ICODA's mission is to offer profound life, love, peace and truth affirming transformational work for individuals and groups.
www.I-CODA.org
This summary provides the essential information from the 3 page document in 3 sentences:
The document is the beginning of Book One from Epictetus' Discourses. It discusses that only humans have the power of reason and judgment to determine what is rational versus irrational. It also discusses that while externals like our body or property are not fully in our control, we do have control over our will and ability to reason. The document provides examples of philosophers like Priscus Helvidius who maintained their dignity and character even when facing threats of death or exile from Roman emperors.
In his Meditations, Descartes sets out to find indubitable truths through skeptical doubt. He doubts the reliability of the senses and entertains hypotheses that he could be dreaming or subject to deception by an evil demon. The only thing he cannot doubt is his own thinking mind. Therefore, Descartes determines that he can be certain that he exists as a thinking thing, distinct from his physical body. This leads him to claim that there are two fundamental types of substances - mental and physical - establishing his philosophical dualism.
This document contains a lengthy passage encouraging people to awaken spiritually and free themselves from limiting beliefs and ideas. It makes several key points:
1) People bind themselves through beliefs imposed by others instead of discovering truths for themselves. Each person must find their own path.
2) There is no real division between this world and the "beyond"; they are part of a unified whole. Limiting beliefs prevent spiritual progress.
3) Thoughts are powerful realities that influence others and return to the thinker. People shape their own experiences through conscious thinking.
Visit the full page at: https: https://bit.ly/3Mn3M1X
How can you meditate and experience a great feeling, a wonderful vibration, experiencing the Kingdom of Heaven. Where can you focus on. Train your awareness, observe your thoughts and feelings and observe the observer. Be as present as possible, the real NOW. Daily meditation has the same effect on the mind that daily exercise has on the body. Meditating is a great way to keep your mind in good shape. Mediation is becoming more popular as a tool to help us relax both mentally and physically. Meditation has also been shown to help people become more aware of themselves and their environment, deal with life's stress, and build positive habits and feelings. Meditation practitioners understand that peace and joy in life come from within our own minds and bodies, not from the outside. As a result, the majority of meditation goals need looking inside to the mind in order to find solutions to life's issues through meditation. Mindfulness meditation is a wonderful meditation technique for helping individuals live in the present moment rather than stressing about the past or future. When someone commits to practicing meditation on a daily basis, they reap a wide variety of benefits. One of the most beneficial aspects of meditation is that it allows us to maintain thoughts in our minds for longer periods of time than we could otherwise.
When you meditate, it can feel as if time has stopped. When people meditate, they often feel energy flowing through their bodies and minds. Other people may often notice the results of your meditation, even if you don't always experience the improvements it brings to your life. Deep meditation produces a variety of distinct mental and physical sensations. When you practice meditation, it's natural to lose track of how long you've been doing it. You are not deep in your meditation if you are thinking about it. When meditation takes you so far into your mind, you may discover that you can't help but get lost in your thoughts.
Another common occurrence in profound meditation is the loss of time, as meditation causes your mind to become less focused on daily life. You may also notice that when you concentrate, your entire body relaxes, as this is one of the main goals of meditation. The ability to meditate correctly is demonstrated by a relaxed mind and body.
This document is Part Four of "The Master Key System" by Charles Haanel. It discusses the power of thought and how what you think indicates what you are. It explains that thought is a form of energy and the "I" or true self is a spiritual entity that can control both the mind and body. It provides exercises to strengthen the will by focusing thoughts on a goal and letting go of negative mental states like anger or worry. The key idea is that by controlling your thoughts you can manifest positive conditions in your life.
This document provides a summary of "The Lazy Man's Guide to Enlightenment" by Thaddeus Golas. It introduces the key idea that the universe is made up of one type of entity, each determining their own existence through expanding and contracting. When fully expanded, entities experience total awareness and bliss as space/God. When contracted, they experience limitations as mass/particles. By alternating expansion and contraction, entities exist as energy in between those states. The universe consists of beings vibrating at different ratios across a range of experiences.
Gorgias claims to be an expert orator who can teach others the craft of oratory. Socrates questions Gorgias in a brief, question-and-answer format to determine the precise nature of oratory and what kinds of speeches it involves. Through this discussion, Socrates seeks to explore the limits of Gorgias' expertise in oratory and whether it truly provides wisdom about its subjects.
A New Organon; or, The Logic of HabitanceAlex Gagnon
This document provides an introduction to a new theory of art history that aims to transcend traditional academic approaches. It proposes viewing theory as an immaterial medium like a "tonal cinema" or "theatre" for contemplating art. The summary explains that theory involves chaos and relativity, and lays out how simple mathematical functions can explain aspects of language and communication. It then provides examples to illustrate concepts from thinkers like Berkeley, Benjamin, and Foucault as they relate to tracing artistic plans, sketches, and revelations over time. The document signals a diversion from strict art history into related areas like film theory and philosophical studies of human life.
This document provides guidance on achieving success and fulfilling your dreams. It discusses that success comes from within through developing your mind and believing in your abilities. It encourages pursuing your dreams through action and doing more each day to progress towards your goals. Further, it explains that your thoughts shape your reality, so focus on positive thoughts that match your desires. Overall, the document emphasizes developing yourself internally, taking action towards your dreams, and believing that success resides within you.
The document discusses different perspectives on religion. It begins by questioning whether people truly have a choice in their religious beliefs, as most people inherit the religion of their parents and culture. This can lead to religious conflicts and violence when people fight over beliefs they may not have intrinsically chosen. The document then has a discussion about the different images and concepts people associate with the word "religion". It notes that being in a new environment away from home influences can allow one to freely choose their beliefs. In the end, it expresses a view of religion as a guide for morality and virtuous values.
The document discusses theories of the non-corporeal self from philosophers like St. Augustine, Descartes, and Avicenna. It describes two levels of self-awareness - a basic innate level called "nosse" and a higher developed level of introspective thought called "cogitare." Similar concepts are discussed by Avicenna as "dâ'im" and "shu'ûr." Freud also applied this two-level idea with the subconscious "id" and conscious "ego."
This is a study of Jesus being the cure for troubled hearts. He asked His disciples why they were so trouble and doubtful, and then He gave them evidence of His resurrection that led them to joy.
At your-command-neville-goddard-picture-bookGlenn Segal
This document discusses the principle of decreeing or commanding things into existence through consciousness alone. It argues that one can transform their life by changing their self-concept and awareness of who they are through feeling themselves to already be what they desire. Examples are given from religious texts like the Bible to illustrate this principle. Readers are encouraged to let go of old limitations and problems and instead dwell in a formless state of "just being" before assuming the feeling of their desired state of being.
This document discusses humanity's place in the universe and our tendency to see ourselves as separate from it. It argues that this sense of separateness is an "optical delusion" and that we should work to overcome this illusion by expanding our circle of compassion to all living things and nature. The goal is for humanity to develop a new way of thinking that will allow our species to survive.
The document discusses several philosophers' theories of self-identity:
- Descartes argues self-identity depends on consciousness and that the mind is distinct from the body.
- Locke claims personal identity is based on self-consciousness and memory. One's identity depends on remembering past experiences.
- Hume argues we cannot find an enduring self through impressions. We are just a "bundle of perceptions" with no fixed identity.
Truth, Acting-as- If & a God of God's UnderstandingLucky Joy Wells
The document discusses seeking truth and having an open mind and heart. It encourages the reader to let go of preconceived beliefs and "act as if" there may be truths in teachings they resist. It suggests being willing to investigate the possibility that a compelling faith or Prophet could help transform society. In the end, it leaves the decision to the reader but provides links for further investigation.
1. The document discusses the concept of "inversely converse" which is described as a philosophy that examines the relationship between principles and phenomena.
2. It is proposed that phenomenon likely came before principle, as principles are formed through trial and error of behaviors and phenomena. This would suggest that phenomenon was the first thought of God, not principle.
3. Examples are given of how various concepts in fields like mathematics, literature, and film can be seen as both principles and phenomena, and how they relate to each other inversely or conversely. The objective of discussing inversely converse is described as keeping the planet peaceful.
Similar to These questions all pertain to parts of a work by the French philo.docx (20)
Please read the case Fraud at WorldCom in the book provided below .docxchristalgrieg
Please read the case Fraud at WorldCom in the book provided below (chapter 13) Page 310
And answer the following questions
1. What is the dilemma?
2. Do shareholders have de facto control over managers? What decisions do shareholders typically make? Please explain
One double-spaced page.
.
Please read the below two discussion posts and provide the response .docxchristalgrieg
Please read the below two discussion posts and provide the response for each discussion in 75 to 100 words.
Post#1
Nowadays, there are numerous advancements in technology. As a result, the traditional workplace has gradually transformed with home offices and virtual workplaces where employees can hold meetings using video teleconferencing tools and communicate through email and other applications such as Slack (Montrief, et al., 2020). This makes the cloud more busy which brings up the need for improved cloud security.
Generally, in a public cloud, there exists a shared responsibility between the user and the Cloud Service Provider (CSP). Due to the rise of cyber-related crimes over the years, security for things like data classification, network controls and physical security need clear owners. The division of such responsibilities is called shared responsibility model for cloud security. “According to Amazon Web Services (AWS), security responsibility is shared by both CSP and CSC and they called it as Shared Security Responsible Model” (Kumar, Raj, & Jelciana, 2018). “While client and endpoint protection, identity and access management and application level controls are a shared responsibility the responsibility resides largely with the client organization” (Lane, Shrestha, & Ali, 2017). However, the responsibilities may vary depending on the cloud service provider and the cloud environment the user is using to operate. Nevertheless, despite the cloud services used, the burden of protecting data lays upon the user.
Normally, security is broken down into two broad categories: security of the cloud and security in the cloud. Security of the cloud is a section of the shared responsibility model handled by the cloud service provider. It comprises of hardware, host operating systems and physical security of the infrastructure. Most of these logistical challenges are offloaded when an organization moves its operations to the cloud. In contrast, security in the cloud is the security responsibility handled by the user. “The cloud service customer is responsible for securing and managing the applications that run in the cloud, the operating systems, data-at-rest, data-in-transit, policies and other responsibilities” (Bennett & Robertson, 2019). Since access to customer data remains the most critical component in cloud computing, it also determined the level of security in the cloud to be implemented by the customer.
The customer is responsible for the following components. First, the customer is responsible for data security. While the provider is responsible for automatically encrypting data in transit and in storage, the customer is expected to configure file system encryption and protection of network traffic. Secondly, the customer is responsible for physical security of computers and other devices used to access the cloud. Thirdly, the customer is responsible for application security. Security of manag.
Please read the below discussion post and provide response in 75 to .docxchristalgrieg
Please read the below discussion post and provide response in 75 to 100 words
Post#1
Cloud security plays an important role in every field like business and personal world. With a large number of benefits it has some myths also. Cloud security is solely the cloud provider’s responsibility: a standard misconception is that the cloud provider automatically takes care of all the safety needs of the customer’s data and process while in the cloud. Password policies, release management for software patches, management of user roles, security training of staff, and data management policies are all responsibilities of the purchasers and a minimum of as critical because the security is done by the general public cloud provider. While users are hardening internal security, don’t assume that cloud provider backs up data and will be able to restore it just in case of a security breach. It is instrumental and important that users simply implement a backup solution that backs up data that's hosted on the cloud to an onsite backup or to a different cloud provider. In addition, in case of a security breach, user will get to restore data from backups. “There is indeed a good case to make for fair taxation and that uneven effective tax rates can distort competition and lead to smaller tax revenues” (Bauer, 2018).
Don’t get to manage the cloud: many people believe that since the cloud infrastructure is usually basically just a managed service, that the safety of the services is additionally managed. Many cloud based systems are left inadvertently unsecured because the customer doesn't know that they have to try to something to secure them, as they assume that the provider has done what an in-house staff would traditionally have done by default. Cloud security requires an equivalent discipline for security of any data center. Cloud data centers are as resilient as any, but the weakness comes if the policies, processes and tools aren’t regularly monitored by the IT operations staff responsible (Determann, 2016).
Ignore BYOD and be more secure: not supporting and implementing a BYOD policy does not mean an enterprise will be less at risk of a data breach, SVP of cloud and hosting sales. The BYOD movement is here to stay. Some experts recommend deploying a mobile content management (MCM) solution, as protecting the data will be what ultimately defines business’ security and compliance requirements. “Despite the Australian Federal Government's ‘cloud-first’ strategy and policies, and the Queensland State Government's ‘digital-first’ strategy, cloud services adoption at local government level has been limited—largely due to data security concerns” (Ali, Shrestha, Chatfield, & Murray, 2020). Cloud data isn’t saved on mobile devices: I still hear people speaking about cloud deployment as if using this service means users are not saving any enterprise data on mobile devices, which this might make device data protection a moot point. Apps that are connecting to de.
Please read the assignment content throughly Internet Resources .docxchristalgrieg
Please read the assignment content throughly
Internet Resources Chart [due Mon]
Assignment Content
Create
a chart of Internet-based resources for early childhood literacy development.
Include
at least two different resources for each of the following topics:
Oral language
Environmental print
Morphemic analysis
Spelling
Vocabulary
Summarize
each resource. A total of 700 words should be used in the chart.
Submit
your assignment.
.
Please read the article by Peterson (2004). Your responses to th.docxchristalgrieg
Please read the article by Peterson (2004). Your responses to the following questions must be typed. Please be sure to include an APA-style citation
1. What is the purpose of this review paper
2. Describe
Incidental teaching
Mand-model
Time delay
Milieu language teaching
How are they the same?
How are they different?
3. What is discrete trial training? How is naturalistic teaching different?
4. What is generalization in language acquisition? How does naturalistic teaching promote generalization in language acquisition?
5. What were the conclusions of this review?
6. Be sure to provide and APA-style source citation for Peterson (2004) at the end of your paper
.
Please read the article which appears below. Write and submit an.docxchristalgrieg
Please read the article which appears below. Write and submit an
600 word report.
There is no right or wrong answer. Your report will be graded on your understanding of the problem of teenagers in high school having babies - and the attitude of the teens - whether you agree or disagree it is a good idea for the school to open a day care center to help these mothers (tell us why you agree or disagree), whether you agree or disagree with the teacher who wrote this article - tell us why you agree or disagree - why sociologists might want to study problems like this one, what sociologists might be able to contribute to solving problems like the one described . Link your answer to material we are studying. How well you express yourself - grammatical construction - spelling - is important. Maybe you can't make up your mind about this article. That's OK too. But it is important that you explain WHY.
Material you studied about agents of social change, primary and secondary groups in the chapters on
Culture - Socialization- Social Interaction - Social Structures - Groups and Organizations- should give you lots of ideas for your assignment.
They're Having Babies. Are We Helping?
By Patrick Welsh
The girls gather in small groups outside Alexandria's T.C. Williams High School most mornings, standing with their babies on their hips, talking and giggling like sorority sisters. Sometimes their mothers drop the kids (and their kids) off with a carefree smile and a wave. As I watch the girls carry their children into the Tiny Titans day-care center in our new $100 million building, I can't help wondering what Sister Mary Avelina, my 11th-grade English teacher, would have thought.
Okay, I'm an old guy from the 1950s, an era light-years from today. But even in these less censorious times, I'm amazed -- and concerned -- by the apparently nonchalant attitude both these girls and their mothers exhibit in front of teachers, administrators and hundreds of students each day. Last I heard, teen pregnancy is still a major concern in this country -- teenage mothers are less likely to finish school and more likely to live in poverty; their children are more likely to have difficulties in school and with the law; and on and on.
But none of that seems to register with these young women. In fact, "some girls seem to be really into it," says T.C. senior Mary Ball. "They are embracing their pregnancies." Nor is the sight of a pregnant classmate much of a surprise to the students at T.C. anymore. "When I was in middle school, I'd be shocked to see a pregnant eighth-grader," says Ball. "Now it seems so ordinary that we don't even talk about it."
Teenage pregnancy has been bright on American radar screens for the past year: TV teen starlet Jamie Lynn Spears's pregnancy caused a minor media storm last December. The pregnant-teen movie "Juno" won Oscar nods. And there was Bristol Palin, daughter of Alaska Gov. Sarah Palin, bringing the issue front and center d.
Please Read instructions Role Model LeadersChoose one • 1 .docxchristalgrieg
Please Read instructions
Role Model Leaders
Choose one • 1 point
In a study by Kouzes and Posner, who was identified as the person that the majority of people would select as their most important role model for leadership?
Teacher or coach
Business leader
Family member
Community or religious leader
QUESTION 2
Five Practices
Choose one • 1 point
Which of the following is
not
one of the Five Practices of Exemplary Leadership?
Model the Way
Leave a Legacy
Encourage the Heart
Enable Others to Act
QUESTION 3
Organizational Behavior
Choose one • 1 point
Organizational Behavior is a defined business function that has nothing to do with human behavior.
True
False
QUESTION 4
Leader and Constituents
Choose one • 1 point
What strengthens and sustains the relationship between leader and constituents is that leaders are:
Obsessed with what is best for others, not themselves
Obsessed with what is best for making the most money for themselves
Obsessed with what is best for themselves, not others
Obsessed with what is best for the business, not others
QUESTION 5
The Most Fundamental Truth
Choose one • 1 point
According to Kouzes and Posner, which of the Ten Truths about Leadership is the most fundamental truth of all?
Credibility is the Foundation of Leadership
Challenge is the Crucible for Greatness
You Can’t Do It Alone
You Make a Difference
QUESTION 6
Credibility
Choose one • 1 point
A culture of leadership ______________ and ______________ is created when people at all levels genuinely expect each other to be credible, and they hold each other accountable for the actions that build and sustain credibility.
Excellence and integrity
Independence and coerciveness
Confidence and charisma
Dissatisfaction and distrust
QUESTION 7
Organizational Behavior
Choose one • 1 point
The study of Organizational Behavior helps us to understand organizational culture, power, and political behavior.
True
False
QUESTION 8
Organization’s vision and values
Choose one • 1 point
Who is the person that has the most influence over your desire to stay or leave an organization, and your commitment to the organization’s vision and values?
CEO
Co-workers
Board of Directors
Your most immediate manager
QUESTION 9
Willingly Follow
Choose one • 1 point
In a survey by Kouzes and Posner, which of the following characteristics scored the highest that people looked for in someone that they would be willing to follow:
Independent
Supportive
Honest
Straightforward
QUESTION 10
Expectation of Leaders
Choose one • 1 point
In addition to the three factors that measure source credibility, the vast majority of constituents have one other expectation of leaders. They expect leaders to be:
Admired
Forward-looking
Independent
Enthusiastic
QUESTION 11
Leadership is a Relationship
Choose one • 1 point
Leadership is a relationship between those who aspire to lead and those who are learning to lead
.
Tru.
Please read each attachment for instructions, please answer each q.docxchristalgrieg
Please read each attachment for instructions, please answer each question all 8 with an answer after reading each attachment. Do not answer each question in a running paragraph. question/answer in at least 200 -300 word detailed with references from attachments and one extra where needed.
I do not have a second chance to correct
Activity: Counseling Immigrants
Instructions:
This activity is composed of three parts. In order to complete part I, you must read the article “Counseling Haitian Students and their Families: Issues and Interventions.” In order to complete part II, you must read the “APA Immigration Report Executive Summary,” and in order to complete part III, you must read “Counseling Model for Immigrants.”
Part I
1) Explain the differences between what parents are expected to do in American schools and what parents are expected to do in Haitian schools.
2) Why did Jean’s parents did not seek contact with teachers?
3) Haitian students face significant prejudice from teachers and classmates based on their race, the negative image of voudou, their former classification as a high-risk group for AIDS, and the violence and corruption of Haiti’s domestic politics. Name the interventions suggested by Joseph (1984).
Part II
1. The United States today has approximately _______ million immigrants—the largest number in its history. As a nation of immigrants, the United States has successfully negotiated larger proportions of newcomers in its past (______% in 1910 vs. _____% today). Notably, nearly _________ ____________of the foreign-born are naturalized citizens or authorized noncitizens.
2. Nearly a ___________ of children under the age of 18 have an immigrant __________.
3. One third of the foreign-born population in the United States is from ________, and a total of _______% originate from Latin America (U.S. Census Bureau, 2010).The four states with the largest numbers of immigrants (California, __________, New Mexico, and _________) have already become “majority/minority” (______ than ________% White) states (U.S. Census Bureau, 2011a).
4. Immigrants arrive in the United States with varied levels of education. At one end of the spectrum are highly educated immigrant adults (Portes & Rumbaut, 2006) who comprise a ___________ of all U.S. __________, ________% of the nation’s __________ and ____________ workers with bachelor’s degrees, and _______% of scientists with ______________.
5. An estimated ________ languages are currently spoken in homes in the United States.
6. Psychological acculturation refers to the dynamic process that immigrants experience as they __________ to the culture of the new country.
7. The constellation of presenting issues for immigrants tends to fall within the areas of _________________- based presenting problems, __________-based presenting problems, and _________________, ____________, and ______________–based problems.
8. To increase the accessibility and efficacy of services, clinicians and p.
PLEASE READ BEFORE STARTING! 500 WORD PAPER ONLY USING THE NOTES I.docxchristalgrieg
**PLEASE READ BEFORE STARTING! 500 WORD PAPER ONLY USING THE NOTES I HAVE PROVIDED BELOW. ESSAY QUESTION IS RIGHT BELOW AS WELL.**
Three common approaches to understanding leading – traits, behaviors, and situational or contingency approaches - may or may not be effective in leading/managing a healthcare program. Briefly summarize each and its appropriateness for healthcare management.
Health Program Management (Longest, 2015)
“Leading effectively means influencing participants to make contributions that help accomplish the mission and objectives established for a program.” (Longest, 2015, p. 139)
Traits approach
“Based on the proposition that traits - encompassing skills, abilities, or characteristics - inherent in some people explain why they are more effective at leading than others.” (Longest, 2015, p. 140)
Kirkpatrick and Locke (1991, 48) stated, “Key leader traits include: drive (a broad term which includes achievement, motivation, ambition, energy, tenacity, and initiative); leadership, motivation (the desire to lead but not to seek power as an end in itself); honesty and integrity; self-confidence (which is associated with emotional stability); cognitive ability; and knowledge.” (as cited in Longest, 2015, p. 140)
Behaviors approach
“Traits cannot fully explain effectively leading, is based on the assumption that particular behaviors or sets of behaviors that make up a style of leading might be associated with success in leading.” (Longest, 2015, p. 140)
Planning, clarifying, monitoring, problem solving, supporting, recognizing, developing, empowering, advocating change, envisioning change, encouraging innovation, facilitating collective learning, networking, external monitoring, representing (Longest, 2015, p. 142)
Tannenbaum and Schmidt’s continuum of leader styles model: (Longest, 2015, p. 147)
Autocratic leaders - makes decisions and announces them to other participants
Consultative leaders - convince other participants of the correctness of a decision by carefully explaining the rationale for the decision and its effect on the other participants and on the program
Participative leaders - present tentative decisions that will be changed in other participants can make a convincing case for different decisions
Democratic leaders - define the limits of the situation and problem to be solved and permit other participants to make the decision
Laissez-faire leaders - permit other participants to have great discretion in decision making
“Leaders must adapt and change styles to fit different situations.” (Longest, 2015, p. 147)
“An autocratic style might be appropriate in certain clinical situations in programs where work frequently involves a high degree of urgency. But this style could be disastrous in other situations, such as when a manager must decide how to offer a new service in a program or improve communication with participants.” (Longest, 2015, p. 147)
Situational/Contingency approach
“.
Please read Patricia Benners Five Stages of Proficiency. Explai.docxchristalgrieg
Please read Patricia Benner's Five Stages of Proficiency. Explain the importance of this theory through a nurse's perspective. No references are required. Your summary should be at least 300 words using good spelling and grammar. Can be single or double spaced.
Attached Files:
Dr. Patricia Benner is a nursing theorist who first developed a model for the stages of clinical competence in her classic book “From Novice to Expert: Excellence and Power in Clinical Nursing Practice”. Her model is one of the most useful frameworks for assessing nurses’ needs at different stages of professional growth. She is the Chief Faculty Development Officer for Educating Nurses, the Director of the Carnegie Foundation for the Advancement of Teaching National Nursing Education and honorary fellow of the Royal College of Nursing.
Dr. Benner was born in Hampton, Virginia, and received her bachelor’s degree in Nursing from Pasadena College in 1964, and later a master’s degree in Medical-Surgical Nursing from the University of California, Berkeley. After completing her doctorate in 1982, she became an Associate Professor in the Department of Physiological Nursing at the University of California, San Francisco. Dr. Benner is an internationally known lecturer and researcher on health, and her work has influenced areas of clinical practice as well as clinical ethics.
This nursing theory proposes that expert nurses develop skills and understanding of patient care over time through a proper educational background as well as a multitude of experiences. Dr. Benner’s theory is not focused on how to be a nurse, rather on how nurses acquire nursing knowledge – one could gain knowledge and skills (“knowing how”), without ever learning the theory (“knowing that”). She used the Dreyfus Model of Skill Acquisition as a foundation for her work. The Dreyfus model, described by brothers Stuart and Hubert Dreyfus, is a model based on observations of chess players, Air Force pilots, army commanders and tank drivers. The Dreyfus brothers believed learning was experiential (learning through experience) as well as situation-based, and that a student had to pass through five very distinct stages in learning, from novice to expert.
Dr. Benner found similar parallels in nursing, where improved practice depended on experience and science, and developing those skills was a long and progressive process. She found when nurses engaged in various situations, and learned from them, they developed “skills of involvement” with patients and family. Her model has also been relevant for ethical development of nurses since perception of ethical issues is also dependent on the nurses’ level of expertise. This model has been applied to several disciplines beyond clinical nursing, and understanding the five stages of clinical competence helps nurses support one another and appreciate that expertise in any field is a process learned over time.
Dr. Benner’s Stages of Clinical Competence
Stage 1 Novice: .
***************Please Read Instructions **************
OBJECTIVES:
Use personal influence with a group or team.
Identify the behaviors that exemplify the leadership truths.
Understand the stages of team development.
Explain how motivation impacts performance.
GOAL:
The purpose of this assignment is to provide an opportunity to express understanding of content associated with the chapters covered in Week Two (
Values Drive Commitment
,
Focusing on the Future Sets Leaders Apart
, and
You Can't Do It Alone
). For this assignment, you must use the Full Sail Online Library resources for at least one source in answering the questions. Make sure you clearly indicate which source(s) are from the online library. To access the Full Sail Library sources, go to Connect/Departments/Library. You will see a list of databases available. The library is open Monday-Friday 8:00 am - 9:00 pm and Saturday 8:00 am - 5:00 pm and can be reached at x8438.
Chapter Five
discusses the importance of
working in teams
and the
importance of emotional intelligence
in both your personal and social skills. How well are you in these areas? The goal of this week's discussion is to use the resources from this week to
develop, create, and implement a team activity with you being the leader.
INSTRUCTIONS:
First Post – due Thursday by 11:59pm EST *Due date extended due to the nature of the activity. Use this time to create an amazing activity!
Persuade at least four to eight people to do some notable activity together for at least two hours
that they would not otherwise do without your intervention. Your only restriction is that you cannot tell them why you are doing this.
The group can be any group of people: friends, family, teammates, club members, neighbors, students, or work colleagues
. It can be almost any activity
except for
watching television, eating, going to a movie, or just sitting around talking. It must be more substantial than that. Some options include a party, an organized debate, a songfest, a long hike, a visit to a museum, or volunteer work such as picking up litter, visiting a nursing home, or helping on a community project.
After completing your leadership activity, be prepared to discuss:
1. What was the activity selected?
Use specifics to describe your activity including
who attended (friends, family, co-workers, etc), location, and date. What did it feel like to make something happen in the world that would not have happened otherwise without you?
2.
Emotional Intelligence (EQ)
is important to develop to build relationships with others. How did you use EQ to empower others, listen to individual needs, and build relationships?
3. With this act of leadership,
what values did you exemplify
? (Use the
Values Drive Commitment c
hapter
concepts in your response.)
4. Were your members a group or a team? Using the
stages of team development
(Forming, Storming, Norming, Performing), describe the specific behaviors that de.
Please react to this student post. remember references and plarigari.docxchristalgrieg
Please react to this student post. remember references and plarigarism
Descending Spinal Tract
Corticospinal, reticulospinal, and vestibulospinal
Sends impulses from the brain to muscle groups
Control muscle tone, posture, and motor movements
Efferent
A
scending Spinal Tract
Spinothalamic and spinocerebellar
Sends sensory signals to accomplish complex tasks
Ascending tracts recognize exact stimulus and location
Contains fibers that discriminate rough from light touch, temperature and pain
Afferent
If the spinal cord is completely severed, then complete loss of function below the point if injury is expected (Ball, Dains, Flynn, Solomon & Stewart, 2015).
The nervous system is a group of nerves and neurons that transmit messages to different parts of the body. It is in charge of coordinating and controlling the body (Ball et al., 2015). The nervous system is divided into the central and the peripheral nervous system, further subdivided into autonomic, sympathetic and parasympathetic. The central nervous system is comprised of the brain. The peripheral nervous systems is comprised of the cranial and spinal nerves and the ascending and descending pathways (Ball et al., 2015). With all parts functioning properly the nervous system is able to receive and identify stimuli, control voluntary and involuntary body functions (Ball et al., 2015).
The three major units of the brain are the cerebrum, the cerebellum and the brainstem (Ball et al., 2015).
The difference between the ascending and descending tracts is that the ascending is sensory (afferent) because it delivers information to the brain and the descending tract delivers motor (efferent) information to the periphery (Ball et al., 2015)
The pituitary gland regulates metabolic processes and controls growth, lactation, and vasoconstriction through hormonal regulation (Ball et al., 2015).
The fourth cranial nerve is called trochlear and it is in charge of the downward and inward movement of the eye (Ball et al., 2015).
Risk factors for cerebrovascular accidents include hypertension, obesity, sedentary lifestyle, smoking, stress, high cholesterol/triglycerides/lipoproteins, congenital conditions and family history of cerebrovascular accidents (Ball et al., 2015).
The 5.07 monofilament test is used to test sensation in different parts of the foot in patients suffering from diabetes mellitus or peripheral neuropathy (Ball et al., 2015).
The 0 to 4+ scale is used to grade the response when testing the reflex. 0 indicates no response and 4+ indicates hyperactive reflex (Ball et al., 2015).
Older adults may be taking medication for other conditions that can affect their balance, mental status and coordination and it is important know this in order to rule out whether a symptom is due to a side effect or a cause for concern (Ball et al., 2015).
Meningitis that occurs during the first year may cause epilepsy later on in life, also any infection in the first year of life can impa.
Please provide the following information about your culture which is.docxchristalgrieg
Please provide the following information about your culture which is the ANCIENT EMPIRE:
Content
Introduction with a thesis statement
Provide a brief history of your culture
Explain how your chosen culture is represented in the United States
Is your culture individualistic or collectivistic? Provide at least one example
What are some of the artistic (art, music, architecture, dance) contributions of your culture?
What are some values of your culture? Provide at least three examples
Discuss your culture’s religion(s)? Include name and basic belief system of at least one of the major faiths
What are some of the sex and gender role differences in your culture? Provide at least three examples
Discuss what we would need to know to acculturate into your culture (if it is a culture from the past, what would we need to do in order to fit in during that timeframe). Provide at least one concrete suggestion
Conclusion
Specific Paper Requirements:
Four-page minimum: six-page maximum (Times New Roman, 1-inch marginsm 12-pt. font, double-spaced)
Quality of writing: Must contain in-text citations in APA format
Spelling and Grammar
Correct APA style format
A minimum of three or more credible sources (books, journal articles, magazine/newspaper articles, etc.)
Paper Outline:
Introduction
History
Cultural Context
Represented in the United States
Individualistic/Collective
Artistic
Values
Religion
Sex and Gender Roles
Acculturation
Conclusion
References
.
Please proof the paper attached and complete question 6 and 7..docxchristalgrieg
Please proof the paper attached and complete question 6 and 7.
Moore Plumbing Supply Company
Capital Structure
Mort Moore founded Moore Plumbing Supply after returning from duty in the South Pacific during World War II. Before joining the armed forces, he had worked for a locally owned plumbing company and wanted to continue with that type of work once the war effort was over. Shortly after returning to his hometown of Minneapolis, Minnesota, he became aware of an unprecedented construction boom. Returning soldiers needed new housing as they started families and readjusted to civilian life. Mort felt that he could make more money by providing plumbing supplies to contractors rather than performing the labor, and he decided to open a plumbing supply company. Mort’s parents died when he was young and was raised by his older brother, Stan, who ran a successful shoe business during the 1920’s. Stan often shared stories about owning his own business and in particular about a large expansion that was completed just before the market collapsed. Because of the economic times, Stan lost the business but was lucky to find employment with the railroad. He dutifully saved part of each paycheck and was so thankful that his brother returned home safely that he decided to use his sizable savings to help his brother open his business. Mort kept in mind his brother’s failed business and vowed that his company would operate in such a way that it would minimize its vulnerability of general business downturns.
Moore’s extensive inventory and reasonable prices made the company the primary supplier of the major commercial builders in the area. In addition, Mort developed a loyal customer base among the home repair person, as his previous background allowed him to provide excellent advice about specific projects and to solve unique problems. As a result, his business prospered and over the past twenty years, sales have grown faster than the industry. Because of the large orders, the company receives favorable prices from suppliers, allowing Moore Plumbing Supply to remain competitive with the discount houses that have sprung up in the area. Over the years, Mort has kept his pledge and the company has remained a very strong financial position. It had a public sale of stock and additional stock offers to fund expansions including regional supply outlets in Milwaukee, Wisconsin and Sioux City, Iowa.
Recently, Stan decided that the winters were too long and he wanted to spend the coldest months playing golf in Florida. He retired from the day-to-day operations but retained the position of President and brought in his grandson, Tom Moore, to run the company as the new Chief Executive Officer. Tom was an excellent choice for the position. After graduating summa-cum-laud with a degree in communications from the University of Wisconsin, he worked in the Milwaukee operation where he was quickly promoted to manager. In ten years, sa.
Please prepare PPT( 5 Slides and 1 citation slide) and also explain .docxchristalgrieg
Please prepare PPT( 5 Slides and 1 citation slide) and also explain all slides in word format about 300 words to give presentation
Types of Stakeholders:
Suppliers - Sandeep
Owners - Sandeep
Employees - Sandeep
Stakeholder Impact of Ethics on Stakeholders – Ravi/Rushil/Sandeep/Krishna
References
.
Please prepare a one-pageProject Idea that includes the .docxchristalgrieg
Please prepare a
one-page
Project Idea
that includes the following:
1. What type of project
would you like to do: develop a proposal for a new business; develop a plan to green an existing business; creative project; or research project?
2. What is the big idea
that you would like to pursue? (1-2 sentences)
3. Why
did you decide on this idea? (2-3 sentences)
4. If working in a team
, please list each team member and include either one specific role that they will play in the project or one link to a helpful resource that they have found that will inform the team’s project.
If doing an individual project
, please list at least one resource that will inform your thinking.
5. Develop a
proposed timeline
for the project (including the deliverables below, plus additional steps needed to produce the deliverables).
See the project guidelines under Course Documents or linked
here
for more information.
.
Please prepare at least in 275 to 300 words with APA references and .docxchristalgrieg
Please prepare at least in 275 to 300 words with APA references and citation.
1) Please describe the meaning of diversification. How does diversification reduce risk for the investor?
2) What is the opportunity cost of capital? How can a company measure opportunity cost of capital for a project that is considered to have average risk?
.
Please provide references for your original postings in APA form.docxchristalgrieg
Please provide references for your original postings in APA format.
1. Discuss the types of backup locations, per the text and Powerpoint presentation raeadings for the week.
2. Would a single backup location be adequate or should a combination be used? What combination would you recommend?
.
Please provide an update to include information about methodology, n.docxchristalgrieg
Please provide an update to include information about methodology, new literature discovered, or even questions regarding current progress. Topic selection is Cyber Security in Industry 4.0: The Pitfalls of Having Hyperconnected Systems can be found at https://www.jstage.jst.go.jp/article/iasme/10/1/10_100103/_pdf. APA citation is the following. Dawson, M. (2018). Cyber Security in Industry 4.0: The Pitfalls of Having Hyperconnected Systems. Journal of Strategic Management Studies, 10(1), 19-28. (250 words)
.
Please provide an evaluation of the Path to Competitive Advantage an.docxchristalgrieg
Please provide an evaluation of the Path to Competitive Advantage and Motivation and
Feedback and answer the following questions:
1. How can managers enhance employee motivation through performance management
techniques?
2. It is well known that individuals on international assignments operate under unique
contextual and cultural realities. How would motivation differ in such environments?
*********
1 page follow APA 7 citation.
.
Exploiting Artificial Intelligence for Empowering Researchers and Faculty, In...Dr. Vinod Kumar Kanvaria
Exploiting Artificial Intelligence for Empowering Researchers and Faculty,
International FDP on Fundamentals of Research in Social Sciences
at Integral University, Lucknow, 06.06.2024
By Dr. Vinod Kumar Kanvaria
ISO/IEC 27001, ISO/IEC 42001, and GDPR: Best Practices for Implementation and...PECB
Denis is a dynamic and results-driven Chief Information Officer (CIO) with a distinguished career spanning information systems analysis and technical project management. With a proven track record of spearheading the design and delivery of cutting-edge Information Management solutions, he has consistently elevated business operations, streamlined reporting functions, and maximized process efficiency.
Certified as an ISO/IEC 27001: Information Security Management Systems (ISMS) Lead Implementer, Data Protection Officer, and Cyber Risks Analyst, Denis brings a heightened focus on data security, privacy, and cyber resilience to every endeavor.
His expertise extends across a diverse spectrum of reporting, database, and web development applications, underpinned by an exceptional grasp of data storage and virtualization technologies. His proficiency in application testing, database administration, and data cleansing ensures seamless execution of complex projects.
What sets Denis apart is his comprehensive understanding of Business and Systems Analysis technologies, honed through involvement in all phases of the Software Development Lifecycle (SDLC). From meticulous requirements gathering to precise analysis, innovative design, rigorous development, thorough testing, and successful implementation, he has consistently delivered exceptional results.
Throughout his career, he has taken on multifaceted roles, from leading technical project management teams to owning solutions that drive operational excellence. His conscientious and proactive approach is unwavering, whether he is working independently or collaboratively within a team. His ability to connect with colleagues on a personal level underscores his commitment to fostering a harmonious and productive workplace environment.
Date: May 29, 2024
Tags: Information Security, ISO/IEC 27001, ISO/IEC 42001, Artificial Intelligence, GDPR
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Training: ISO/IEC 27001 Information Security Management System - EN | PECB
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This presentation includes basic of PCOS their pathology and treatment and also Ayurveda correlation of PCOS and Ayurvedic line of treatment mentioned in classics.
How to Setup Warehouse & Location in Odoo 17 InventoryCeline George
In this slide, we'll explore how to set up warehouses and locations in Odoo 17 Inventory. This will help us manage our stock effectively, track inventory levels, and streamline warehouse operations.
Walmart Business+ and Spark Good for Nonprofits.pdfTechSoup
"Learn about all the ways Walmart supports nonprofit organizations.
You will hear from Liz Willett, the Head of Nonprofits, and hear about what Walmart is doing to help nonprofits, including Walmart Business and Spark Good. Walmart Business+ is a new offer for nonprofits that offers discounts and also streamlines nonprofits order and expense tracking, saving time and money.
The webinar may also give some examples on how nonprofits can best leverage Walmart Business+.
The event will cover the following::
Walmart Business + (https://business.walmart.com/plus) is a new shopping experience for nonprofits, schools, and local business customers that connects an exclusive online shopping experience to stores. Benefits include free delivery and shipping, a 'Spend Analytics” feature, special discounts, deals and tax-exempt shopping.
Special TechSoup offer for a free 180 days membership, and up to $150 in discounts on eligible orders.
Spark Good (walmart.com/sparkgood) is a charitable platform that enables nonprofits to receive donations directly from customers and associates.
Answers about how you can do more with Walmart!"
Main Java[All of the Base Concepts}.docxadhitya5119
This is part 1 of my Java Learning Journey. This Contains Custom methods, classes, constructors, packages, multithreading , try- catch block, finally block and more.
Chapter wise All Notes of First year Basic Civil Engineering.pptxDenish Jangid
Chapter wise All Notes of First year Basic Civil Engineering
Syllabus
Chapter-1
Introduction to objective, scope and outcome the subject
Chapter 2
Introduction: Scope and Specialization of Civil Engineering, Role of civil Engineer in Society, Impact of infrastructural development on economy of country.
Chapter 3
Surveying: Object Principles & Types of Surveying; Site Plans, Plans & Maps; Scales & Unit of different Measurements.
Linear Measurements: Instruments used. Linear Measurement by Tape, Ranging out Survey Lines and overcoming Obstructions; Measurements on sloping ground; Tape corrections, conventional symbols. Angular Measurements: Instruments used; Introduction to Compass Surveying, Bearings and Longitude & Latitude of a Line, Introduction to total station.
Levelling: Instrument used Object of levelling, Methods of levelling in brief, and Contour maps.
Chapter 4
Buildings: Selection of site for Buildings, Layout of Building Plan, Types of buildings, Plinth area, carpet area, floor space index, Introduction to building byelaws, concept of sun light & ventilation. Components of Buildings & their functions, Basic concept of R.C.C., Introduction to types of foundation
Chapter 5
Transportation: Introduction to Transportation Engineering; Traffic and Road Safety: Types and Characteristics of Various Modes of Transportation; Various Road Traffic Signs, Causes of Accidents and Road Safety Measures.
Chapter 6
Environmental Engineering: Environmental Pollution, Environmental Acts and Regulations, Functional Concepts of Ecology, Basics of Species, Biodiversity, Ecosystem, Hydrological Cycle; Chemical Cycles: Carbon, Nitrogen & Phosphorus; Energy Flow in Ecosystems.
Water Pollution: Water Quality standards, Introduction to Treatment & Disposal of Waste Water. Reuse and Saving of Water, Rain Water Harvesting. Solid Waste Management: Classification of Solid Waste, Collection, Transportation and Disposal of Solid. Recycling of Solid Waste: Energy Recovery, Sanitary Landfill, On-Site Sanitation. Air & Noise Pollution: Primary and Secondary air pollutants, Harmful effects of Air Pollution, Control of Air Pollution. . Noise Pollution Harmful Effects of noise pollution, control of noise pollution, Global warming & Climate Change, Ozone depletion, Greenhouse effect
Text Books:
1. Palancharmy, Basic Civil Engineering, McGraw Hill publishers.
2. Satheesh Gopi, Basic Civil Engineering, Pearson Publishers.
3. Ketki Rangwala Dalal, Essentials of Civil Engineering, Charotar Publishing House.
4. BCP, Surveying volume 1
This presentation was provided by Steph Pollock of The American Psychological Association’s Journals Program, and Damita Snow, of The American Society of Civil Engineers (ASCE), for the initial session of NISO's 2024 Training Series "DEIA in the Scholarly Landscape." Session One: 'Setting Expectations: a DEIA Primer,' was held June 6, 2024.
These questions all pertain to parts of a work by the French philo.docx
1. These questions all pertain to parts of a work by the French
philosopher Descartes (pronounced "Day-cart") called The
Meditations. I want you to do your best to explain what
Descartes is saying here. We’ll first do it piece by piece and
then try to put it all together. What you are trying to do is
explain how Descartes is reasoning. Therefore, it is NOT a good
explanation to say something vague like: "He's talking about his
opinions" or "He's talking about the mind". You must make an
effort to explain the reasoning that he's using.
First, I want you to answer each of the questions.
Here's the first item for discussion.
1- What is Descartes (I'll abbreviate this as "D") saying in
paragraph 1?
2- What is D saying in paragraph 2?
3- What is D saying in paragraph 3?
4- What is D saying in paragraph 4?
5- What is D saying in paragraph 5?
6- Let's move now to Meditation 2 (see the second link in
Reading assignment 4). What
is D saying in paragraph 1?
7- What is D saying in paragraph 2?
8-What is D saying in paragraph 3?
9-Now try to put it all together and explain what Descartes is
arguing as a whole. Explain how his argument fits together.
Descartes' Meditations
MEDITATION II.
OF THE NATURE OF THE HUMAN MIND; AND THAT IT IS
MORE EASILY KNOWN THAN THE BODY.
1. The Meditation of yesterday has filled my mind with so many
doubts, that it is no longer in my power to forget them. Nor do I
2. see, meanwhile, any principle on which they can be resolved;
and, just as if I had fallen all of a sudden into very deep water, I
am so greatly disconcerted as to be unable either to plant my
feet firmly on the bottom or sustain myself by swimming on the
surface. I will, nevertheless, make an effort, and try anew the
same path on which I had entered yesterday, that is, proceed by
casting aside all that admits of the slightest doubt, not less than
if I had discovered it to be absolutely false; and I will continue
always in this track until I shall find something that is certain,
or at least, if I can do nothing more, until I shall know with
certainty that there is nothing certain. Archimedes, that he
might transport the entire globe from the place it occupied to
another, demanded only a point that was firm and immovable;
so, also, I shall be entitled to entertain the highest expectations,
if I am fortunate enough to discover only one thing that is
certain and indubitable.[ L][ F]
2. I suppose, accordingly, that all the things which I see are
false (fictitious); I believe that none of those objects which my
fallacious memory represents ever existed; I suppose that I
possess no senses; I believe that body, figure, extension,
motion, and place are merely fictions of my mind. What is
there, then, that can be esteemed true ? Perhaps this only, that
there is absolutely nothing certain.[ L][ F]
3. But how do I know that there is not something different
altogether from the objects I have now enumerated, of which it
is impossible to entertain the slightest doubt? Is there not a
God, or some being, by whatever name I may designate him,
who causes these thoughts to arise in my mind ? But why
suppose such a being, for it may be I myself am capable of
producing them? Am I, then, at least not something? But I
before denied that I possessed senses or a body; I hesitate,
however, for what follows from that? Am I so dependent on the
body and the senses that without these I cannot exist? But I had
the persuasion that there was absolutely nothing in the world,
that there was no sky and no earth, neither minds nor bodies;
was I not, therefore, at the same time, persuaded that I did not
3. exist? Far from it; I assuredly existed, since I was persuaded.
But there is I know not what being, who is possessed at once of
the highest power and the deepest cunning, who is constantly
employing all his ingenuity in deceiving me. Doubtless, then, I
exist, since I am deceived; and, let him deceive me as he may,
he can never bring it about that I am nothing, so long as I shall
be conscious that I am something. So that it must, in fine, be
maintained, all things being maturely and carefully considered,
that this proposition (pronunciatum ) I am, I exist, is necessarily
true each time it is expressed by me, or conceived in my
mind.[ L][ F]
4. But I do not yet know with sufficient clearness what I am,
though assured that I am; and hence, in the next place, I must
take care, lest perchance I inconsiderately substitute some other
object in room of what is properly myself, and thus wander from
truth, even in that knowledge ( cognition ) which I hold to be of
all others the most certain and evident. For this reason, I will
now consider anew what I formerly believed myself to be,
before I entered on the present train of thought; and of my
previous opinion I will retrench all that can in the least be
invalidated by the grounds of doubt I have adduced, in order
that there may at length remain nothing but what is certain and
indubitable. [ L][ F]
5. What then did I formerly think I was ? Undoubtedly I judged
that I was a man. But what is a man ? Shall I say a rational
animal ? Assuredly not; for it would be necessary forthwith to
inquire into what is meant by animal, and what by rational, and
thus, from a single question, I should insensibly glide into
others, and these more difficult than the first; nor do I now
possess enough of leisure to warrant me in wasting my time
amid subtleties of this sort. I prefer here to attend to the
thoughts that sprung up of themselves in my mind, and were
inspired by my own nature alone, when I applied myself to the
consideration of what I was. In the first place, then, I thought
that I possessed a countenance, hands, arms, and all the fabric
of members that appears in a corpse, and which I called by the
4. name of body. It further occurred to me that I was nourished,
that I walked, perceived, and thought, and all those actions I
referred to the soul; but what the soul itself was I either did not
stay to consider, or, if I did, I imagined that it was something
extremely rare and subtile, like wind, or flame, or ether, spread
through my grosser parts. As regarded the body, I did not even
doubt of its nature, but thought I distinctly knew it, and if I had
wished to describe it according to the notions I then entertained,
I should have explained myself in this manner: By body I
understand all that can be terminated by a certain figure; that
can be comprised in a certain place, and so fill a certain space
as therefrom to exclude every other body; that can be perceived
either by touch, sight, hearing, taste, or smell; that can be
moved in different ways, not indeed of itself, but by something
foreign to it by which it is touched [and from which it receives
the impression]; for the power of self-motion, as likewise that
of perceiving and thinking, I held as by no means pertaining to
the nature of body; on the contrary, I was somewhat astonished
to find such faculties existing in some bodies.[ L][ F]
6. But [as to myself, what can I now say that I am], since I
suppose there exists an extremely powerful, and, if I may so
speak, malignant being, whose whole endeavors are directed
toward deceiving me ? Can I affirm that I possess any one of all
those attributes of which I have lately spoken as belonging to
the nature of body ? After attentively considering them in my
own mind, I find none of them that can properly be said to
belong to myself. To recount them were idle and tedious. Let us
pass, then, to the attributes of the soul. The first mentioned
were the powers of nutrition and walking; but, if it be true that I
have no body, it is true likewise that I am capable neither of
walking nor of being nourished. Perception is another attribute
of the soul; but perception too is impossible without the body;
besides, I have frequently, during sleep, believed that I
perceived objects which I afterward observed I did not in reality
perceive. Thinking is another attribute of the soul; and here I
discover what properly belongs to myself. This alone is
5. inseparable from me. I am--I exist: this is certain; but how
often? As often as I think; for perhaps it would even happen, if
I should wholly cease to think, that I should at the same time
altogether cease to be. I now admit nothing that is not
necessarily true. I am therefore, precisely speaking, only a
thinking thing, that is, a mind (mens sive
animus), understanding, or reason, terms whose signification
was before unknown to me. I am, however, a real thing, and
really existent; but what thing? The answer was, a thinking
thing. [ L][ F]
7. The question now arises, am I aught besides ? I will stimulate
my imagination with a view to discover whether I am not still
something more than a thinking being. Now it is plain I am not
the assemblage of members called the human body; I am not a
thin and penetrating air diffused through all these members, or
wind, or flame, or vapor, or breath, or any of all the things I can
imagine; for I supposed that all these were not, and, without
changing the supposition, I find that I still feel assured of my
existence. But it is true, perhaps, that those very things which I
suppose to be non-existent, because they are unknown to me,
are not in truth different from myself whom I know. This is a
point I cannot determine, and do not now enter into any dispute
regarding it. I can only judge of things that are known to me: I
am conscious that I exist, and I who know that I exist inquire
into what I am. It is, however, perfectly certain that the
knowledge of my existence, thus precisely taken, is not
dependent on things, the existence of which is as yet unknown
to me: and consequently it is not dependent on any of the things
I can feign in imagination. Moreover, the phrase itself, I frame
an image (efffingo), reminds me of my error; for I should in
truth frame one if I were to imagine myself to be anything,
since to imagine is nothing more than to contemplate the figure
or image of a corporeal thing; but I already know that I exist,
and that it is possible at the same time that all those images, and
in general all that relates to the nature of body, are merely
dreams [or chimeras]. From this I discover that it is not more
6. reasonable to say, I will excite my imagination that I may know
more distinctly what I am, than to express myself as follows: I
am now awake, and perceive something real; but because my
perception is not sufficiently clear, I will of express purpose go
to sleep that my dreams may represent to me the object of my
perception with more truth and clearness. And, therefore, I
know that nothing of all that I can embrace in imagination
belongs to the knowledge which I have of myself, and that there
is need to recall with the utmost care the mind from this mode
of thinking, that it may be able to know its own nature with
perfect distinctness.[ L][ F]
8. But what, then, am I ? A thinking thing, it has been said. But
what is a thinking thing? It is a thing that doubts, understands,
[conceives], affirms, denies, wills, refuses; that imagines also,
and perceives. [ L][ F]
9. Assuredly it is not little, if all these properties belong to my
nature. But why should they not belong to it ? Am I not that
very being who now doubts of almost everything; who, for all
that, understands and conceives certain things; who affirms one
alone as true, and denies the others; who desires to know more
of them, and does not wish to be deceived; who imagines many
things, sometimes even despite his will; and is likewise
percipient of many, as if through the medium of the senses. Is
there nothing of all this as true as that I am, even although I
should be always dreaming, and although he who gave me being
employed all his ingenuity to deceive me ? Is there also any one
of these attributes that can be properly distinguished from my
thought, or that can be said to be separate from myself ? For it
is of itself so evident that it is I who doubt, I who understand,
and I who desire, that it is here unnecessary to add anything by
way of rendering it more clear. And I am as certainly the same
being who imagines; for although it may be (as I before
supposed) that nothing I imagine is true, still the power of
imagination does not cease really to exist in me and to form part
of my thought. In fine, I am the same being who perceives, that
is, who apprehends certain objects as by the organs of sense,
7. since, in truth, I see light, hear a noise, and feel heat. But it will
be said that these presentations are false, and that I am
dreaming. Let it be so. At all events it is certain that I seem to
see light, hear a noise, and feel heat; this cannot be false, and
this is what in me is properly called perceiving (sentire), which
is nothing else than thinking.[ L][ F]
10. From this I begin to know what I am with somewhat greater
clearness and distinctness than heretofore. But, nevertheless, it
still seems to me, and I cannot help believing, that corporeal
things, whose images are formed by thought [which fall under
the senses], and are examined by the same, are known with
much greater distinctness than that I know not what part of
myself which is not imaginable; although, in truth, it may seem
strange to say that I know and comprehend with greater
distinctness things whose existence appears to me doubtful, that
are unknown, and do not belong to me, than others of whose
reality I am persuaded, that are known to me, and appertain to
my proper nature; in a word, than myself. But I see clearly what
is the state of the case. My mind is apt to wander, and will not
yet submit to be restrained within the limits of truth. Let us
therefore leave the mind to itself once more, and, according to it
every kind of liberty [permit it to consider the objects that
appear to it from without], in order that, having afterward
withdrawn it from these gently and opportunely [ and fixed it on
the consideration of its being and the properties it finds in
itself], it may then be the more easily controlled.[ L][ F]
11. Let us now accordingly consider the objects that are
commonly thought to be [the most easily, and likewise] the
most distinctly known, viz, the bodies we touch and see; not,
indeed, bodies in general, for these general notions are usually
somewhat more confused, but one body in particular. Take, for
example, this piece of wax; it is quite fresh, having been but
recently taken from the beehive; it has not yet lost the
sweetness of the honey it contained; it still retains somewhat of
the odor of the flowers from which it was gathered; its color,
figure, size, are apparent ( to the sight ); it is hard, cold, easily
8. handled; and sounds when struck upon with the finger. In fine,
all that contributes to make a body as distinctly known as
possible, is found in the one before us. But, while I am
speaking, let it be placed near the fire--what remained of the
taste exhales, the smell evaporates, the color changes, its figure
is destroyed, its size increases, it becomes liquid, it grows hot,
it can hardly be handled, and, although struck upon, it emits no
sound. Does the same wax still remain after this change ? It
must be admitted that it does remain; no one doubts it, or judges
otherwise. What, then, was it I knew with so much distinctness
in the piece of wax? Assuredly, it could be nothing of all that I
observed by means of the senses, since all the things that fell
under taste, smell, sight, touch, and hearing are changed, and
yet the same wax remains. [ L][F]
12. It was perhaps what I now think, viz, that this wax was
neither the sweetness of honey, the pleasant odor of flowers, the
whiteness, the figure, nor the sound, but only a body that a little
before appeared to me conspicuous under these forms, and
which is now perceived under others. But, to speak precisely,
what is it that I imagine when I think of it in this way? Let it be
attentively considered, and, retrenching all that does not belong
to the wax, let us see what remains. There certainly remains
nothing, except something extended, flexible, and movable. But
what is meant by flexible and movable ? Is it not that I imagine
that the piece of wax, being round, is capable of becoming
square, or of passing from a square into a triangular figure ?
Assuredly such is not the case, because I conceive that it admits
of an infinity of similar changes; and I am, moreover, unable to
compass this infinity by imagination, and consequently this
conception which I have of the wax is not the product of the
faculty of imagination. But what now is this extension ? Is it
not also unknown ? for it becomes greater when the wax is
melted, greater when it is boiled, and greater still when the heat
increases; and I should not conceive [clearly and] according to
truth, the wax as it is, if I did not suppose that the piece we are
considering admitted even of a wider variety of extension than I
9. ever imagined, I must, therefore, admit that I cannot even
comprehend by imagination what the piece of wax is, and that it
is the mind alone ( mens, Lat., entendement, F.) which
perceives it. I speak of one piece in particular; for as to wax in
general, this is still more evident. But what is the piece of wax
that can be perceived only by the [understanding or] mind? It is
certainly the same which I see, touch, imagine; and, in fine, it is
the same which, from the beginning, I believed it to be. But
(and this it is of moment to observe) the perception of it is
neither an act of sight, of touch, nor of imagination, and never
was either of these, though it might formerly seem so, but is
simply an intuition (inspectio) of the mind, which may be
imperfect and confused, as it formerly was, or very clear and
distinct, as it is at present, according as the attention is more or
less directed to the elements which it contains, and of which it
is composed.[ L][ F]
13. But, meanwhile, I feel greatly astonished when I observe
[the weakness of my mind, and] its proneness to error. For
although, without at all giving expression to what I think, I
consider all this in my own mind, words yet occasionally
impede my progress, and I am almost led into error by the terms
of ordinary language. We say, for example, that we see the same
wax when it is before us, and not that we judge it to be the same
from its retaining the same color and figure: whence I should
forthwith be disposed to conclude that the wax is known by the
act of sight, and not by the intuition of the mind alone, were it
not for the analogous instance of human beings passing on in
the street below, as observed from a window. In this case I do
not fail to say that I see the men themselves, just as I say that I
see the wax; and yet what do I see from the window beyond hats
and cloaks that might cover artificial machines, whose motions
might be determined by springs ? But I judge that there are
human beings from these appearances, and thus I comprehend,
by the faculty of judgment alone which is in the mind, what I
believed I saw with my eyes.[ L][ F]
14. The man who makes it his aim to rise to knowledge superior
10. to the common, ought to be ashamed to seek occasions of
doubting from the vulgar forms of speech: instead, therefore, of
doing this, I shall proceed with the matter in hand, and inquire
whether I had a clearer and more perfect perception of the piece
of wax when I first saw it, and when I thought I knew it by
means of the external sense itself, or, at all events, by the
common sense (sensus communis), as it is called, that is, by the
imaginative faculty; or whether I rather apprehend it more
clearly at present, after having examined with greater care, both
what it is, and in what way it can be known. It would certainly
be ridiculous to entertain any doubt on this point. For what, in
that first perception, was there distinct ? What did I perceive
which any animal might not have perceived ? But when I
distinguish the wax from its exterior forms, and when, as if I
had stripped it of its vestments, I consider it quite naked, it is
certain, although some error may still be found in my judgment,
that I cannot, nevertheless, thus apprehend it without possessing
a human mind.[ L][ F]
15. But finally, what shall I say of the mind itself, that is, of
myself ? for as yet I do not admit that I am anything but mind.
What, then! I who seem to possess so distinct an apprehension
of the piece of wax, do I not know myself, both with greater
truth and certitude, and also much more distinctly and clearly?
For if I judge that the wax exists because I see it, it assuredly
follows, much more evidently, that I myself am or exist, for the
same reason: for it is possible that what I see may not in truth
be wax, and that I do not even possess eyes with which to see
anything; but it cannot be that when I see, or, which comes to
the same thing, when I think I see, I myself who think am
nothing. So likewise, if I judge that the wax exists because I
touch it, it will still also follow that I am; and if I determine
that my imagination, or any other cause, whatever it be,
persuades me of the existence of the wax, I will still draw the
same conclusion. And what is here remarked of the piece of
wax, is applicable to all the other things that are external to me.
And further, if the [notion or] perception of wax appeared to me
11. more precise and distinct, after that not only sight and touch,
but many other causes besides, rendered it manifest to my
apprehension, with how much greater distinctness must I now
know myself, since all the reasons that contribute to the
knowledge of the nature of wax, or of any body whatever,
manifest still better the nature of my mind ? And there are
besides so many other things in the mind itself that contribute
to the illustration of its nature, that those dependent on the
body, to which I have here referred, scarcely merit to be taken
into account.[ L][ F]
16. But, in conclusion, I find I have insensibly reverted to the
point I desired; for, since it is now manifest to me that bodies
themselves are not properly perceived by the senses nor by the
faculty of imagination, but by the intellect alone; and since they
are not perceived because they are seen and touched, but only
because they are understood [ or rightly comprehended by
thought ], I readily discover that there is nothing more easily or
clearly apprehended than my own mind. But because it is
difficult to rid one's self so promptly of an opinion to which one
has been long accustomed, it will be desirable to tarry for some
time at this stage, that, by long continued meditation, I may
more deeply impress upon my memory this new knowledge.
Descartes' Meditations
MEDITATION I.
OF THE THINGS OF WHICH WE MAY DOUBT.
1. SEVERAL years have now elapsed since I first became aware
that I had accepted, even from my youth, many false opinions
for true, and that consequently what I afterward based on such
principles was highly doubtful; and from that time I was
convinced of the necessity of undertaking once in my life to rid
myself of all the opinions I had adopted, and of commencing
anew the work of building from the foundation, if I desired to
establish a firm and abiding superstructure in the sciences. But
as this enterprise appeared to me to be one of great magnitude, I
12. waited until I had attained an age so mature as to leave me no
hope that at any stage of life more advanced I should be better
able to execute my design. On this account, I have delayed so
long that I should henceforth consider I was doing wrong were I
still to consume in deliberation any of the time that now
remains for action. To-day, then, since I have opportunely freed
my mind from all cares [and am happily disturbed by no
passions], and since I am in the secure possession of leisure in a
peaceable retirement, I will at length apply myself earnestly and
freely to the general overthrow of all my former
opinions.[ L][ F]
2. But, to this end, it will not be necessary for me to show that
the whole of these are false--a point, perhaps, which I shall
never reach; but as even now my reason convinces me that I
ought not the less carefully to withhold belief from what is not
entirely certain and indubitable, than from what is manifestly
false, it will be sufficient to justify the rejection of the whole if
I shall find in each some ground for doubt. Nor for this purpose
will it be necessary even to deal with each belief individually,
which would be truly an endless labor; but, as the removal from
below of the foundation necessarily involves the downfall of the
whole edifice, I will at once approach the criticism of the
principles on which all my former beliefs rested.[ L][ F]
3. All that I have, up to this moment, accepted as possessed of
the highest truth and certainty, I received either from or through
the senses. I observed, however, that these sometimes misled
us; and it is the part of prudence not to place absolute
confidence in that by which we have even once been
deceived.[ L][ F]
4. But it may be said, perhaps, that, although the senses
occasionally mislead us respecting minute objects, and such as
are so far removed from us as to be beyond the reach of close
observation, there are yet many other of their informations
(presentations), of the truth of which it is manifestly impossible
to doubt; as for example, that I am in this place, seated by the
fire, clothed in a winter dressing gown, that I hold in my hands
13. this piece of paper, with other intimations of the same nature.
But how could I deny that I possess these hands and this body,
and withal escape being classed with persons in a state of
insanity, whose brains are so disordered and clouded by dark
bilious vapors as to cause them pertinaciously to assert that they
are monarchs when they are in the greatest poverty; or clothed
[in gold] and purple when destitute of any covering; or that
their head is made of clay, their body of glass, or that they are
gourds? I should certainly be not less insane than they, were I
to regulate my procedure according to examples so
extravagant.[ L][F]
5. Though this be true, I must nevertheless here consider that I
am a man, and that, consequently, I am in the habit of sleeping,
and representing to myself in dreams those same things, or even
sometimes others less probable, which the insane think are
presented to them in their waking moments. How often have I
dreamt that I was in these familiar circumstances, that I was
dressed, and occupied this place by the fire, when I was lying
undressed in bed? At the present moment, however, I certainly
look upon this paper with eyes wide awake; the head which I
now move is not asleep; I extend this hand consciously and with
express purpose, and I perceive it; the occurrences in sleep are
not so distinct as all this. But I cannot forget that, at other times
I have been deceived in sleep by similar illusions; and,
attentively considering those cases, I perceive so clearly that
there exist no certain marks by which the state of waking can
ever be distinguished from sleep, that I feel greatly astonished;
and in amazement I almost persuade myself that I am now
dreaming.[ L][ F]
6. Let us suppose, then, that we are dreaming, and that all these
particulars--namely, the opening of the eyes, the motion of the
head, the forth- putting of the hands--are merely illusions; and
even that we really possess neither an entire body nor hands
such as we see. Nevertheless it must be admitted at least that
the objects which appear to us in sleep are, as it were, painted
representations which could not have been formed unless in the
14. likeness of realities; and, therefore, that those general objects,
at all events, namely, eyes, a head, hands, and an entire body,
are not simply imaginary, but really existent. For, in truth,
painters themselves, even when they study to represent sirens
and satyrs by forms the most fantastic and extraordinary, cannot
bestow upon them natures absolutely new, but can only make a
certain medley of the members of different animals; or if they
chance to imagine something so novel that nothing at all similar
has ever been seen before, and such as is, therefore, purely
fictitious and absolutely false, it is at least certain that the
colors of which this is composed are real. And on the same
principle, although these general objects, viz. [a body], eyes, a
head, hands, and the like, be imaginary, we are nevertheless
absolutely necessitated to admit the reality at least of some
other objects still more simple and universal than these, of
which, just as of certain real colors, all those images of things,
whether true and real, or false and fantastic, that are found in
our consciousness (cogitatio),are formed.[ L][ F]
7. To this class of objects seem to belong corporeal nature in
general and its extension; the figure of extended things, their
quantity or magnitude, and their number, as also the place in,
and the time during, which they exist, and other things of the
same sort.[ L][ F]
8. We will not, therefore, perhaps reason illegitimately if we
conclude from this that Physics, Astronomy, Medicine, and all
the other sciences that have for their end the consideration of
composite objects, are indeed of a doubtful character; but that
Arithmetic, Geometry, and the other sciences of the same class,
which regard merely the simplest and most general objects, and
scarcely inquire whether or not these are really existent, contain
somewhat that is certain and indubitable: for whether I am
awake or dreaming, it remains true that two and three make
five, and that a square has but four sides; nor does it seem
possible that truths so apparent can ever fall under a suspicion
of falsity [or incertitude].[ L][ F]
9. Nevertheless, the belief that there is a God who is all
15. powerful, and who created me, such as I am, has, for a long
time, obtained steady possession of my mind. How, then, do I
know that he has not arranged that there should be neither earth,
nor sky, nor any extended thing, nor figure, nor magnitude, nor
place, providing at the same time, however, for [the rise in me
of the perceptions of all these objects, and] the persuasion that
these do not exist otherwise than as I perceive them ? And
further, as I sometimes think that others are in error respecting
matters of which they believe themselves to possess a perfect
knowledge, how do I know that I am not also deceived each
time I add together two and three, or number the sides of a
square, or form some judgment still more simple, if more simple
indeed can be imagined? But perhaps Deity has not been willing
that I should be thus deceived, for he is said to be supremely
good. If, however, it were repugnant to the goodness of Deity to
have created me subject to constant deception, it would seem
likewise to be contrary to his goodness to allow me to be
occasionally deceived; and yet it is clear that this is
permitted.[ L][F]
10. Some, indeed, might perhaps be found who would be
disposed rather to deny the existence of a Being so powerful
than to believe that there is nothing certain. But let us for the
present refrain from opposing this opinion, and grant that all
which is here said of a Deity is fabulous: nevertheless, in
whatever way it be supposed that I reach the state in which I
exist, whether by fate, or chance, or by an endless series of
antecedents and consequents, or by any other means, it is clear
(since to be deceived and to err is a certain defect ) that the
probability of my being so imperfect as to be the constant
victim of deception, will be increased exactly in proportion as
the power possessed by the cause, to which they assign my
origin, is lessened. To these reasonings I have assuredly nothing
to reply, but am constrained at last to avow that there is nothing
of all that I formerly believed to be true of which it is
impossible to doubt, and that not through thoughtlessness or
levity, but from cogent and maturely considered reasons; so that
16. henceforward, if I desire to discover anything certain, I ought
not the less carefully to refrain from assenting to those same
opinions than to what might be shown to be manifestly
false.[ L][ F]
11. But it is not sufficient to have made these observations; care
must be taken likewise to keep them in remembrance. For those
old and customary opinions perpetually recur-- long and
familiar usage giving them the right of occupying my mind,
even almost against my will, and subduing my belief; nor will I
lose the habit of deferring to them and confiding in them so
long as I shall consider them to be what in truth they are, viz,
opinions to some extent doubtful, as I have already shown, but
still highly probable, and such as it is much more reasonable to
believe than deny. It is for this reason I am persuaded that I
shall not be doing wrong, if, taking an opposite judgment of
deliberate design, I become my own deceiver, by supposing, for
a time, that all those opinions are entirely false and imaginary,
until at length, having thus balanced my old by my new
prejudices, my judgment shall no longer be turned aside by
perverted usage from the path that may conduct to the
perception of truth. For I am assured that, meanwhile, there will
arise neither peril nor error from this course, and that I cannot
for the present yield too much to distrust, since the end I now
seek is not action but knowledge.[ L][ F]
12. I will suppose, then, not that Deity, who is sovereignly good
and the fountain of truth, but that some malignant demon, who
is at once exceedingly potent and deceitful, has employed all his
artifice to deceive me; I will suppose that the sky, the air, the
earth, colors, figures, sounds, and all external things, are
nothing better than the illusions of dreams, by means of which
this being has laid snares for my credulity; I will consider
myself as without hands, eyes, flesh, blood, or any of the
senses, and as falsely believing that I am possessed of these; I
will continue resolutely fixed in this belief, and if indeed by
this means it be not in my power to arrive at the knowledge of
truth, I shall at least do what is in my power, viz, [ suspend my
17. judgment ], and guard with settled purpose against giving my
assent to what is false, and being imposed upon by this
deceiver, whatever be his power and artifice. But this
undertaking is arduous, and a certain indolence insensibly leads
me back to my ordinary course of life; and just as the captive,
who, perchance, was enjoying in his dreams an imaginary
liberty, when he begins to suspect that it is but a vision, dreads
awakening, and conspires with the agreeable illusions that the
deception may be prolonged; so I, of my own accord, fall back
into the train of my former beliefs, and fear to arouse myself
from my slumber, lest the time of laborious wakefulness that
would succeed this quiet rest, in place of bringing any light of
day, should prove inadequate to dispel the darkness that will
arise from the difficulties that have now been raised.[ L][ F]