She hadn’t seen him since she worked for him one summer in Seattle ten years ago. But she and the blind man had kept in touch.
The narrator's wife seems to have genuine connection with the blind man, almost like full respect towards him which is enough to consider her to continue close bond.
When a program respects users' freedom and community, we call it “free software.”
So you need help. People can help you, but first help them help you, and don't waste their time.
On behalf of all open-source developers and project maintainers, I ask you try and be polite the next time you ask for support. Try to remember that there is a real human being on the other side of the screen, and they actually want to help you.
To assign unanswered letters their proper weight, to free us from the expectations of others, to give us back to ourselves—there lies the great, the singular power of self-respect. Without it, one eventually discovers the final turn of the screw: one runs away to find oneself, and finds no one at home.
To give you back to yourself
Respect is so important to humans that it’s a key reason we evolved to play games. Will Storr, in his book The Status Game, charted the rise of game-playing in different cultures, and found that games have historically functioned to organize societies into hierarchies of competence, with score acting as a conditioned reinforcer of status. In other words, all games descend from status games. The association between score and status has grown so strong in our minds that, like pigeons pecking the button long after the food dispenser has stopped dispensing, we’ll chase scores long after everyone else has stopped watching.
Résumé de la vidéo [00:00:01][^1^][1] - [00:25:16][^2^][2]:
Cette vidéo présente un webinaire organisé par les Cahiers pédagogiques, intitulé "Respect !", qui discute du numéro 579 de la revue portant sur le respect, en particulier dans le contexte éducatif. Jean-Charles Léon et Ben Aïda animent le webinaire, avec la participation de Julien Garric et Françoise Leurceris, qui partagent leurs perspectives sur le respect en tant que valeur universelle et sur son importance dans les relations hiérarchiques, notamment entre enseignants et élèves.
Points forts: + [00:00:22][^3^][3] Introduction au webinaire * Présentation du thème "Respect !" et du numéro 579 des Cahiers pédagogiques * Discussion sur la nouvelle maquette de la revue + [00:02:33][^4^][4] Le respect à l'école * Exploration de la notion de respect et de son évolution perçue dans la société * Analyse du respect comme valeur universelle et impératif catégorique selon Kant + [00:07:10][^5^][5] Le respect comme objet d'apprentissage * Réflexion sur l'apprentissage du respect et son intégration dans les pratiques pédagogiques * Importance de l'empathie et de l'assurance de la dignité dans les relations scolaires + [00:14:01][^6^][6] Engagement et proactivité dans l'éducation au respect * Présentation des méthodes pour développer le respect dans un cadre systémique * Discussion sur les outils pratiques et les compétences liées au respect
Résumé de la vidéo [00:25:19][^1^][1] - [00:49:12][^2^][2]:
Cette vidéo présente une discussion sur l'enseignement du respect dans les écoles, animée par Jean-Charles Léon et Ben Aïda. Ils explorent les défis de l'inculcation du respect dans le contexte scolaire, les différences entre les normes sociales familiales et scolaires, et les outils pédagogiques pour promouvoir le respect et la dignité.
Points forts: + [00:25:19][^3^][3] Le respect dans l'éducation * Le respect s'apprend-il à l'école ou dans la famille ? * Les différences entre les normes sociales familiales et scolaires * L'importance de l'égalité en humanité malgré le rapport d'autorité + [00:27:00][^4^][4] Les outils pédagogiques pour le respect * L'expérience scolaire et le traitement des élèves par les professeurs * Les sanctions éducatives et la reconnaissance de la dignité des élèves * La formation à la citoyenneté et les programmes d'enseignement + [00:31:19][^5^][5] Pratiques en classe pour encourager le respect * L'établissement des règles de classe en début d'année * L'utilisation de jeux coopératifs et de discussions philosophiques * La gestion des conflits et le développement de l'empathie chez les élèves + [00:35:04][^6^][6] La dynamique de classe et le respect mutuel * La construction d'une "maison" autour de la communauté scolaire * Le respect en tant que construction d'un environnement d'apprentissage * La nécessité de former les enseignants sur l'éthique professionnelle et le respect
Résumé de la vidéo 00:49:15 - 01:10:58 : La vidéo présente une discussion sur le respect dans le contexte éducatif, animée par Jean-Charles Léon et Ben Aïda. Les intervenants explorent les défis de l'instauration du respect dans les établissements scolaires, l'importance du cadre et de la structure dans les discussions en classe, et la manière dont les enseignants peuvent construire le respect avec leurs élèves.
Points forts : + [00:49:15][^1^][1] Le projet éducatif et le respect * Importance d'un projet éducatif pour instaurer le respect * Difficultés à mettre en place des projets respectueux * Exemple de discussions philosophiques en classe + [00:53:04][^2^][2] Construction du respect chez les enseignants * Les nouveaux enseignants face au défi du respect * Importance de se respecter soi-même et d'accepter ses limites * La réflexivité comme outil pour comprendre et gérer les interactions en classe + [00:58:00][^3^][3] Les pièges pour les jeunes enseignants * Les erreurs communes des jeunes enseignants dans la gestion du respect * L'importance de comprendre les élèves et leurs comportements * La nécessité de prendre du recul et de ne pas prendre les réactions des élèves personnellement + [01:03:00][^4^][4] Le respect et l'institution éducative * Le rôle de l'institution dans le respect des enseignants et des élèves * Les clivages sociaux et ethniques dans les écoles * La nécessité d'une réflexion sur le respect et la reconnaissance institutionnelle
respecter le principe du contradictoire y compris lorsque le chef d’établissement prononce seul la sanction disciplinaire, sans réunir le conseil de discipline
Yong, Ed. “The Tipping Point When Minority Views Take Over.” The Atlantic (blog), June 7, 2018. https://www.theatlantic.com/science/archive/2018/06/the-tipping-point-when-minority-views-take-over/562307/.
Centola's Experiments Suggest 25% Activists Will Tip a Population
Relationship with @Schelling1971 work?
Schelling, Thomas C. “Dynamic Models of Segregation.” The Journal of Mathematical Sociology 1, no. 2 (July 1, 1971): 143–86. https://doi.org/10.1080/0022250X.1971.9989794.
R-E-S-P-E-C-T, take care of T-C-B
some may hear the mondegreen T-C-P which confusingly leaves R-E-S-E meaning nothing.
The initials T-C-B most likely mean "Take Care of Business", which fits in with some of the other variations of Franklin's version including:
"Ooh, your kisses, sweeter than honey<br /> And guess what? So is my money"
which equates kisses as being on par with her earnings, for which she expects "propers" (aka props, or proper respect).
in every conversation respect is like air when it's present nobody notices and when it's absent it's all anybody can think about and in any conversation your 00:30:52 conversation is happening on two different levels what we're nominally talking about and the under conversation which is the flow of emotion passing between us with every comment I make I'm either making you 00:31:04 feel safer or less safe I'm either showing you respect or not
for: quote - respect
quote: respect
But sometimes Alter’s comments seem exactly wrong. Alter calls Proverbs 29:2 “no more than a formulation in verse of a platitude,” but Daniel L. Dreisbach’s Reading the Bible with the Founding Fathers devotes an entire chapter to that single verse, much loved at the time of the American Founding: “When the righteous are many, a people rejoices, / but when the wicked man rules, a people groans.” Early Americans “widely, if not universally,” embraced the notion that—as one political sermon proclaimed—“The character of a nation is justly decided by the character of their rulers, especially in a free and elective government.” Dreisbach writes, “They believed it was essential that the American people be reminded of this biblical maxim and select their civil magistrates accordingly.” Annual election sermons and other political sermons often had Proverbs 29:2 as “the primary text.” Far from being a platitude, this single verse may contain a cure to the contagion that is contemporary American political life.
Ungenerous to take Alter to task for context which he might not have the background to comment upon.
Does Alter call it a "platitude" from it's historical context, or with respect to the modern context of Donald J. Trump and a wide variety of Republican Party members who are anything but Christian?
Policymakers should perhaps learn more from the Finns, who avoid imposing‘teacher-proof’ approaches on their schools. Instead, they cleave to their respectfor the teacher’s knowledge, skill, and professionalism. In Finland, teaching is ahighly sought-after career; teachers are universally respected, paid well, and areall educated to Master’s degree level. They are trusted to do a good job...and thetrust pays off: even using the most formal measures of success, the Finns’ resultsare among the best in the world.
Marking a book is literally an expression of your differences or your agreements with the author. It is the highest respect you can pay him.
problems with negotiation skills. Responses mentioned a lack of member attributes that foster relationship building, such as amiability, openness, and respect for others.
This would enable theElders to share their knowledge on their terms, and do so ascollaborators, not ‘research subjects’.
Schwitzgebel, E. (2022, February 3). The COVID Jerk. The Atlantic. https://www.theatlantic.com/ideas/archive/2022/02/covid-jerk-sarah-palin/621466/
Respect, Trust, and Equity
How does this correspond with the social, economic, and political as it relates to the qualities of love and the unified quantum field of consciousness: connection, energy, and power?
Galea, S. (2021). Elevating Dignity as a Goal for Health System Achievement in the COVID-19 Era and in the Future. JAMA Health Forum, 2(8), e212803–e212803. https://doi.org/10.1001/jamahealthforum.2021.2803
The foremost consideration with respect to teaching of the Australian Aboriginal memory technique is the cultural safety aspect and respect for the peoples who developed this approach. In our program, the teaching of this program was administered by an experienced Australian Aboriginal Educator, who was able to integrate the method into our teaching program, while simultaneously preventing several breaches of cultural etiquette and terminology which could easily have compromised the material had it been delivered by a non-Australian Aboriginal educator (TY), however well-intentioned. The need for a deep knowledge and understanding of the appropriate context for teaching and delivery of this material is probably the main factor which would preclude more widespread adoption of this technique.
I really appreciate the respect given to indigenous knowledge here.
The researchers could have gone much further in depth in describing it and the aspects of what they mean by cultural "safety". They've done a disservice here by downplaying widespread adoption. Why not? Why couldn't we accord the proper respect of traditions to actively help make these techniques more widespread? Shouldn't we be willing to do the actual work to accord respect and passing on of these knowledges?
Given my reading in the area, there seems to be an inordinate amount of (Western) "mysticism" attributed to these techniques (here and in the broader anthropology literature) rather than approaching them head-on from a more indigenous perspective. Naturally the difficult part is being trusted enough by tribal elders to be taught these methods to be able to pass them on. (Link this idea to Tim Ingold's first chapter of Anthropology: Why It Matters.)
All this being said, the general methods known from the West, could still be modified to facilitate in widespread adoption of those techniques we do know. Further work and refinement of them could continue apace while still maintaining the proper respect of other cultures and methods, which should be the modern culture default.
If nothing else, the West could at least roll back the educational reforms which erased their own heritage to regain those pieces. The West showing a bit of respect for itself certainly wouldn't be out of line either.
An important ancillary benefit was improved understanding and awareness of Indigenous Health and cultural safety.
Not to mention a more sophisticated view of their culture and contributions instead of viewing them as "lesser", which is the dominant mode in most Western cultures.
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Comme l’a souligné le Défenseur des droits dans son rapport annuel sur les droits de l’enfant de 20191, ne pas prendre en compte la parole de l’enfant représente une forme de violence.
Clark based his book selection framework on a social justice curriculum, and it consists of four components: identity, respect, justice, and action, which build on each other. “When we were evaluating books, we would try to find books that fell into one of those four categories,” he said, noting that the majority of considered titles landed in the identity group “because we want young people to develop a sense of who they are and to see themselves.” According to Clark, “if young people have a strong sense of who they are, then respect enters in, meaning that they respect other people and they respect different perspectives and points of view. And when you have identity and respect, children are better able to identify instances of injustice, thereby wanting to see justice.” And lastly, “action,” the fourth element of the framework, Clark said, “gives young people suggestions or examples of things that they can do to take action when they see injustice.”
Keep in mind that students who find social interaction problematic are not going to suddenly feel better if they are forced into it.
Yes this is key to me because even though I don’t mind participating I know that if I was forced into it it wouldn’t feel like much of a choice. Instead it would feel like an obligation to say something. I enjoy sharing more when it is because I want to share. I get very anxious when a teacher says “ok then I will choose a volunteer,” because sometimes I don’t have an answer to the question she had or I would just like to listen to what she or others think. I think that giving students the choice to participate and share is essential. I think that if anything teachers could also make groups for people who are not comfortable speaking in a big group so that it allows everyone to participate.
reminding your students that you value and respect their privacy and their culture.
This constant reminder will make students feel inclusive and reduce the chances of unintended harm.
’analyses cumulées au service d’un objectif, que les enfants soient pleinement reconnus, dès leur naissance et sans aucune exception, comme des personnes à part entière, des sujets de droits qui leur sont propres, dont la dignité et l’intégrité physique et psychique doivent absolument être respectées
Smith-Keiling, Beverly L., Archana Sharma, Sheritta M. Fagbodun, Harsimranjit K. Chahal, Keyaira Singleton, Hari Gopalakrishnan, Katrina E. Paleologos, et al. “Starting the Conversation: Initial Listening and Identity Approaches to Community Cultural Wellness,.” Journal of Microbiology & Biology Education 21, no. 1 (April 10, 2020). https://doi.org/10.1128/jmbe.v21i1.2073.
Code of Ethics and Conduct (2018) | BPS. (n.d.). Retrieved April 21, 2020, from https://www.bps.org.uk/news-and-policy/bps-code-ethics-and-conduct
Es geht darum, Gefühle ernst zu nehmen, „damit wir alle wieder leichter zur Vernunft kommen“.
Spector is mijn bijdrage voor een respectvoller internet!
Samen voor een respectvoller internet!
To understand his duties to his neighbours, & country, and to discharge with competence the functions confided to him by either.
This idea seems to be really important in being a conscious and involved member of society in our time. In light of recent events, we can look to interpret the "duties to [our] neighbors" to mean that we need to care for and support each other, regardless of differences.
But we refuse to let that bring us down, we refuse to let racists tell us how to live our lives, we refuse to live with fear.
I like how you don't worry about what happens you stick to your religion and I respect that.
Neither my ASD and ADHD are as much of an impact on me now than it was several years ago, but I still carry some of the symptoms of it (Stuttering, repetitive movements, etc.), none of it being life threatening of course. The big turning point for me was when I met two game developers from Wargaming.net, as they have talked to me about their jobs and what I need to do in order to do their jobs well
I have nothing but respect for how you take the initiative in not letting your affliction affect you and your everyday life, avoiding the role of a sort of roadblock that they have the potential of becoming.
“organise the world’s information and make it universally accessible and useful”.
Google obviously wants to have all the answers to all possible absurd questions. The danger with this goal is that they positioned the persons that represents part of the diversity of the world as not worthy of being treated with respect.
om all aspects of the sport
PLUR
They are a person deserving of your not infrequent acknowledgment and worthy of appreciation and respect. When was the last time you thanked them — really thanked them?
Basic dignity and respect-- a good thing, indeed. We need more of that.
Gorgias said that you should kill your opponents' earnestness with jesting and their jesting with earnestness;
This will only work, though, if your audience looks to you as some sort of authority figure - if you don't seem to know what you're talking about, I think that doing what Gorgias suggests would only make you look foolish.