In terms of evolution, animals adapt to their ecological conditions, but as humans, we have been able to control our ecological conditions.

share our own experience

By incorporating the Navigation Menu component into your Salesforce Experience Cloud website, you can expand the scope of your navigation beyond conventional topics. This component allows you to include a diverse range of items in your navigation menu, such as Salesforce objects, topics, pages within your site, external URLs, and menu labels

Custom Labels that are installed as part of a managed package cannot be edited or deleted due to the restrictions of managed packages. However, you can still override the existing translations for these labels.

MFA Salesforce setup is not mandatory for your company’s Experience Cloud sites, employee communities, help portals, or e-commerce sites/storefronts. You have the flexibility to choose whether or not to activate MFA for Salesforce Experience Cloud external users accessing these sites. External users can be identified based on the following types of licenses:

And nothing had ever been nearly so hot, so potentially clout-rich, as Covid-19. We all know why. It was global. It was synchronous. We were digitally connected, talking about the same thing for weeks, months, years, and on the same global platforms. As Steven W Thrasher writes in The Viral Underclass, Covid-19 marked “the first viral pandemic also to be experienced via viral stories on social media”, creating “a kind of squared virality”.

Salesforce Experience Cloud serves as a comprehensive platform that enables you to create various digital experiences, such as partner portals, volunteer communities, support portals, customer communities, and more. It’s a space that empowers your users to stay up-to-date with the latest information, access valuable resources, communicate with each other, provide feedback, or contact you to resolve their issues. Therefore, utilizing such an environment to host events will undoubtedly revolutionize the way they are managed and experienced.

Examples include press releases, short reports, and analysis plans — documents that were reported as realistic for the type of writing these professionals engaged in as part of their work.

Conversely, I've never in 16+ years of professional development regretted marking a method protected instead of private for reasons related to API safety

it still strikes me as something people believe in the abstract, rather than know from hard experience. I've always found that if you look behind/under widely held beliefs, you can find useful gems.

they feel 00:09:58 emotions

Roy Peter Clark, writing scholar and coach at The Poynter Institute, says, “Reports give readers information. Stories give readers experience.” I would add: An article is generic; a story is unique.

User Experience The user experience will be familiar and consistent across many of the user’s devices – a simple verification of their fingerprint or face, or a device PIN, the same simple action that consumers take multiple times each day to unlock their devices.

“Wisdom is the tears of experience,” the eminent sociologist Daniel Bell told my graduating class at Brandeis University.

how did you teach yourself zettelkasten? .t3_11ay28d._2FCtq-QzlfuN-SwVMUZMM3 { --postTitle-VisitedLinkColor: #9b9b9b; --postTitleLink-VisitedLinkColor: #9b9b9b; --postBodyLink-VisitedLinkColor: #989898; }

i like them because they're time without my phone, time to properly and intentionally inhabit my body, time to experience time.

PBS “American Experience” documentary, “Zora Neale Hurston: Claiming a Space,” which premieres Tuesday on PBS and will be available thereafter on PBS.org.

Those who hold the second position, usually called panpsychism or panexperientialism, agree that all this may be true but argue that emergence is not enough.

in the third section we're going to focus on the ethical implications of all of this because i think that's really important that's why we do this and then in the fourth part we'll be 00:10:51 talking about what life looks like as a person as opposed to a self and why we should take all of this very seriously

we need to consider how the architecture might make the UX suck.

That same enshittification is on every platform, and "freedom of speech is not freedom of reach" is just a way of saying, "Now that you're stuck here, we're going to enshittify your experience."

Multimodal Learning Through Media:What the Research Says

I have been doing different things w/ Ruby for a couple of years now and the only bad thing I can say about it is that it makes programming in other languages feel awfully burdensome. = )

There IS a super nice Visual Studio Code plugin for it but it still comes with the environment pre-reqs AS well as the cumbersome pressing of Alt-D (or was it Ctrl-D??) to get the preview. For other IDE’s I bet there are similar plugins leaving the same nasty taste of dissatisfaction… and the pollution of your environment.

It's really not always a better user experience to keep things in one browser... What if they are in a sign-up or check-out flow in your SPA, and at the last step they need to agree to some conditions in an external page? Unless you use a modal, opening in a new window would really be preferable to the user completely losing context and having to go through the whole process again.

this is not to say that our inner life has some kind of a second grade um existence conventional reality is not 00:25:14 second level reality um because as the guardian and chandra kirti also emphasized we must remember that conventional reality dependent 00:25:26 origination is exactly the same as emptiness which is ultimate reality the only kind of reality anything that we ever encounter is going to have is conventional reality so when i'm talking 00:25:38 here about cognitive illusion i'm not arguing that the existence of our interstates um is illusory i'm arguing that the illusion is that we have immediate access to them as they are and 00:25:51 that their mode of existence um is um intrinsic existence so this allows us to understand the majority analysis of the most fundamental cognitive illusion 00:26:04 of all the illusion of the immediacy of our knowledge of our own minds and the givenness of our own interstates and processes our direct knowledge of them as the kinds of things they are independent of 00:26:18 any concepts that's the illusion that wittgenstein quine and sellers each in there worked so hard in the 20th century to diagnose and to cure but we can put this just as easily and maybe more 00:26:31 easily in the terms of second century indian madhyamaka the fundamental cognitive illusion is to take our mental states to exist intrinsically rather than conventionally and to take our knowledge of them to be 00:26:45 immediate independent of conventions this illusion is pervasive it is instinctive and it is profoundly self-alienating because it obscures the deeply conventional character of our own 00:26:57 existence and of our self-knowledge and this illusion is what according to buddhist philosophers lies at the root of our grasping of our attraction and diversion and hence at the root of the 00:27:09 pervasive suffering of existence

the reason is that a perception 00:10:38 is kind of perceptual in structure and the buddhist world encodes this by arguing that the internal um sense the the manus venana is a sense faculty just like external faculties 00:10:52 and so just as our external faculties present us with a world that just seems to us even though we know it's not to be just as it is that we see it just as it is 00:11:03 it's tempting to think that we've got this apparent object distinct from our sensory apprehension of it but is but an object that's presented by a completely veritable process 00:11:15 because as i say perception just feels like it presents the world to us as it is i look at a red apple and i think damn i know exactly what that apple smells like looks like tastes like and 00:11:27 feels like forgetting that all i have is the apple as it's mediated by the peculiar perceptual system that i have and by all of the conceptual resources through which i filtered my perception 00:11:41 so in the same way a perception or introspective awareness just feels like it presents our own cognitive affective and perceptual states to us just as they are 00:11:53 independent of that appreceptive system and those conceptual categories so just as external perception gives us the illusion that we're just detectors of the world as it is inner perception can give us the illusion that we are just 00:12:06 detectors of our inner um our inner world just as it is so even when we remind ourselves as i'm reminding you right now of this 00:12:18 extremely complex mediation of our perceptual encounter with external objects we find ourselves in constantly experiencing our own experience as though 00:12:31 we've got the world just as it is and then we sometimes say okay maybe we're not getting the world just as it is but at least i'm getting my sensory experiences just as they are the apple might not be red but the redness i 00:12:42 experience is exactly the redness that i think i experience the sweetness that i introspect must be the sweetness just as it is and so forth so even if we give up for a moment and it's hard to give it up 00:12:54 for more than that the notion of immediacy with regard to external perception we often retreat to thinking that that's mediated but my awareness of my own inner episodes is the immediate 00:13:06 awareness that mediates my knowledge of the external world and i think that in the sense of that perception that sense of immediacy is even greater it's really hard for us to be convinced that our inner experience 00:13:20 could possibly be deceptive we seem to think that if i think that i believe something i must believe it if i think that i'm feeling something i must be feeling it and that feeling and that believing grab my inner 00:13:33 reality just as it is and so part of the problem that arises is that the mediation of our introspective awareness by our introspective faculty becomes 00:13:46 cognitively invisible to us just as what i'm seeing the world my visual faculty is invisible and it just delivers a visible world to me and i have to really think to to understand 00:13:58 what my own visual faculty visual organ and visual consciousness are contributing i think i experience my introspective faculty as just giving me inner objects and i have to think and remind myself 00:14:11 that actually my inner sense faculty is also a fallible instrument and that i may be misusing that instrument or that instrument might be intrinsically deceptive and that's a hard thing to get one's mind around 00:14:25 as a consequence we've become seduced by this idea that even if our knowledge of some things is mediated that mediation can't go all the way down we get seduced by the idea that there's got to be a 00:14:38 basic foundational level of experience to which we can have some kind of immediate access and to which when we know it we know it absolutely veritically in the theory of knowledge that leads us to foundationalism in the 00:14:51 philosophy of mind it leads us to sense datum theory um and i find that in a lot of buddhist situations a lot of buddhist practitioners take it to be this idea of an infallibility of an immediate kind of 00:15:03 experience if i'm sitting on the cushion just right so with all of that in play um i want to move to exercising that myth of the given that i've been characterizing 00:15:16 and to show that buddhist philosophy offers us powerful ways of doing that and i'm going to begin by talking about first person knowledge through the lens of the madhyamaka tradition

And what what I like to do in the show and in the book is have people notice those things so that they are aware of all the design decisions that are made around them to make their life a little bit better because it is really easy to not see these things and really think that you're on your own in the world, but you're not, you know, there's a bunch of people that thought about a problem that you've never even thought about and solved it before. You even had to encounter it. And it makes the world more clearly reflect that we are like interconnected group of people that are trying to create a place where we can all live and thrive. And those breakaway bolts are a great example of this.

It felt like we had finally made it to the very top of human knowledge and it felt like not a constrained experience. It felt like, oh that's done, that's fixed. It works. In fact the google search bar with all of its millions of data points is so good. It changed our expectations of what search is and today that's part of the problem. We were all trained very well to think well now search bars are just like the google search bar everywhere and everywhere. I see a search bar, it's going to be just as good as a google search bar is and then you try that on amazon. For many of us when we type a query into an e commerce website, we expect that the results will be ranked for us by relevance to our search but that is not how it works. So a place that's trying to sell something is trying to sell. Like if it has more of one thing in its warehouses than another, it'll try to push that onto you. If it has something that's on sale, it might show you that first. If it has a product where the people who make it have a pay for play deal with the e commerce site, it'll show you that stuff first. The result is that the thing you search for that you're trying to buy will be buried by results for stuff that the company wants you to buy.

The server possibly can send back a 406 (Not Acceptable) error code when unable to serve content in a matching language. However, such a behavior is rarely implemented for a better user experience, and servers often ignore the Accept-Language header in such cases.

If we ever moved a file to a different location or renamed it, all its previous history is lost in git log, unless we specifically use git log --follow. I think usually, the expected behavior is that we'd like to see the past history too, not "cut off" after the rename or move, so is there a reason why git log doesn't default to using the --follow flag?

To be clear, I don’t see John’s progress as a reflection of my teaching. He discovered how to use speech-to-text tools to help him write. He showed up and worked hard every day in our virtual classroom. He took initiative and persevered— all skills I didn’t teach him.

Many know from their own experience how uncontrollable and irretrievable the oftenvaluable notes and chains of thought are in note books and in the cabinets they are stored in

I’ve been keeping my commonplace books in variety of forms for 6 or 7 years. But I’m just getting started.

Even though I’m an amateur researcherMeaning I do it as part of my job as a designer and writer, but in a rather a naive way compared to anyone writing a PhD., I still spend a good chunk of time hunting down and reading academic publications.

The ideas expressed in Creative Experience continueto have an impact. Follett’s process of integration, for example, forms the basisof what is now commonly referred to as a ‘‘win-win’’ approach to conflictresolution; and her distinction between ‘‘power-with’’ and ‘‘power-over’’ hasbeen used by so many distinguished thinkers that it has become a part of ourpopular vocabulary. ≤

16:15 - Adam Smith - The Wealth of Nations

why aren’t we doing these things already?

another aspect to cognitive illusion here is the illusion um that our sense perception is something that 00:22:02 is transparent and simply delivering us a world as a telescope does and not as a cognitive not as a kaleidoscope does as a consequence then the sense that we 00:22:15 know our own cognitive states directly and accurately through inner sense as well of outer sense has got to be a cognitive illusion as well are of the the sortals or the concepts that we use 00:22:28 in order to introspect are just as opaque to us as our senses are and give us just as a non-transparent access to our inner world as our senses give to the outer 00:22:42 world

the illusion that pervades our sense perception is that what we experience is something external to us that somehow 00:20:10 we've got a world that exists as it is independent of us and that we simply happen to be perfect world detectors and we wander through it detecting things just as they are

our mind functions as dharma yearly 00:19:43 emphasized as an instrument through which we have access to the world

so first i'm going to really focus on that allure of immediacy and then move into this kind of arc from yamaka through yogachara and into zen and my aim is going to be 00:09:49 um to show you that i think the buddhist tradition gets the all of these issues roughly right that is i'm not simply going to be characterizing what buddhists say about this i'm actually defending it and i think that we can 00:10:02 therefore learn a great deal about subjectivity through very careful attention to the multiple ways in which buddhist philosophers have considered this issue so i'm going to try to be shedding light 00:10:13 on contemporary debates as well by attention to buddhist resources

when we attribute sensory experiences to 00:06:39 ourselves for instance like the experience of red or the experience of seeing blue the model is external properties and we think of there as being inner properties just like those external properties that somehow we are 00:06:52 um we are seeing immediately

another way to put this and we're going to go there in a moment um is that we could say that we're tempted just overwhelmingly 00:05:09 tempted to believe that to believe that when we have perceptual experience including introspective experience of our own minds we think that we know that content immediately the idea that to be in a 00:05:22 cognitive state is to know that state and the idea that our inner states present themselves to introspection even trained introspection just as they are

buddhism is first and foremost a solution to a problem the problem is the 00:02:47 ubiquity of suffering in samsara and buddhism is all about trying to solve that problem and famously there's a diagnosis of that problem where the immediate conditions 00:02:59 of suffering are attraction and aversion but where the root cause the thing that gives rise to that attraction and aversion to those pathologies is a profound confusion about the nature of reality and it's that confusion that 00:03:13 leads us to the attraction and aversion that takes us into samsara and since it's an illusion we should pay attention to the classical indian understanding of what illusion is and 00:03:25 that is something that appears in one way but exists in another that is an illusion isn't something that's completely non-existent it's something his mode of existence and his mode of appearance are discordant from one 00:03:37 another and we're going to be focusing on that a great deal in this talk but the idea is that because this primal confusion this illusion lies at the root of suffering the only way to end the 00:03:50 problem of suffering is to extinguish the illusion and what i want to talk about today is how that illusion manifests in the case of our own minds and what i'm going to argue is is this 00:04:03 that that confusion manifests as a conviction that we have an immediate knowledge of our own minds that we can be indubitably aware of the contents of our own minds and the second aspect of that delusion equally pernicious is that 00:04:16 it involves the sub the superimposition of a subject object duality on experience that is uh primordially non-dual um so that primal confusion can be 00:04:28 thought of this way um it's taking that which is impermanent to be permanent that which is a source of suffering to be a source of happiness that which is only conventionally real to be ultimately real that which is 00:04:42 interdependent to be independent and the important point for our purposes is that the thesis that our own experience is permeated with illusion applies to our experience of our own minds as well 00:04:55 that's what i want to emphasize here

cognitive illusion and immediate experience perspectives 00:01:44 from buddhist philosophy

for example i'm talking so my primary mind now is going 01:14:37 to be an auditory mind okay and then there's going to be a whole constellation of next secondary ones which are basically positive and negative or harmful uh positive non-harmful and harmful uh 01:14:51 qualities or attributes or emotions or thoughts or attitudes and then the next moment i'm looking at my screen so i have a visual mind and the constellation will change you know some of those 01:15:04 positive and negative qualities like i'm feeling a little sleepy or i'm very alert or i'm feeling jealous or i'm feeling very happy and connected you know with this 01:15:16 conversation those would be part of the secondary minds and then you know you have this infinite continuum everyone every living being every as you rightfully said sentient beings a living 01:15:26 being with a mind carlo um has um its own mental continuum um so it involves it's a big picture of mind it involves you know our 01:15:40 our thinking it involves our intellect it involves our heart feelings emotions uh and it involves those deeper levels in that sixth primary mind mental consciousness such as intuition and 01:15:53 deeper minds

In design terms, this begins with the learning experience (LX) of students — but often extends toward the teaching experience (TX), and even the user experience of technologists, instructional designers and administrators. Collectively, I call these the "pedagogical experience" (PX) of an e-learning tool.

While the term “mobilization system” is new, the underlying ICT techniques have beenexplored for at least a decade or two, under labels such as “persuasive technology”, “collaborativetechnology”, “user experience”, and “gamification”. This paper will first review a number of suchexisting approaches and then try to distill their common core in the form of a list of mobilizationprinciples. Finally, we will sketch both potential benefits and dangers of a more systematic andwidespread application of mobilization systems.

Best practices will not give these students voices. Best practices will not help them build community. Best practices will not align them with their own agency. You have to do that.

Most students taking fully online classes are doing so in relative solitude. In fact, they’re counting on you to make not just the ideas in your class, the content the LMS is so content to deliver, synthesize, they’re also counting on you to make their experience of education synthesize.

Trong quá khứ, năm 2018, khi thị trường giảm 30%, Passion Investment cũng rơi vào trạng thái “full” cổ phiếu. Đến năm 2020, khi Covid-19 xảy ra, với kinh nghiệm từ trước, Công ty dự cảm rủi ro sẽ xảy ra nên đã bán toàn bộ danh mục và trở về trạng thái 100% tiền mặt. Thời điểm đó, Passion Investment lỗ khoảng 9%.

you saw the inevitable blog posts in the blogosphere and the youtubers picked it up and if you actually did it like cold adaption it was very easy to see who actually did 00:04:34 it themselves and then had some practical experience and some people like just researched it and like i think you you know it like when people say like the 12 best tips for x and y 00:04:47 yeah and um you have this kind of blog post that's obvious like easy grabs for content

only 52% of students agree that when they give feedback, they know their voice is heard.

Eighty-seven percent of students who report feeling understood are satisfied with their experience overall compared to just 45% of students who say their institution doesn’t understand what's important to them.

Looking back at a problematic choice or action taken provides a useful beginning in the effort to function differently. “Gee, I wish I had not done that,” or “I can’t believe I did the same dumb thing again,” are examples of hindsight that offer an opportunity to pay closer attention and work on problematic behaviors. Insight might occur in the process change. This occurs when a person becomes self-aware during the commission of a regrettable action or behavior. “There I go again,” is the phrase that often accompanies an insightful moment. The advantage of insight over hindsight is that insight may occur in time for a regrettable action or decision to be avoided.

I agree about documenting everything. But for me docs are a last resort (the actual text, anything beyond skimming through code examples) when things already went wrong and I need to figure out why. But we can do much better. During dev when we see _method and methodOverride is disabled we can tell the developer that it needs to be enabled. Same if we see _method with something other than POST. Same for all other cases that are currently silently ignored. If the method is not in allowedMethods arguable it should even return a 400 in production. Or at the very least during dev it should tell you. We have the knowledge, let's not make the user run into unexpected behavior (e.g. silently ignoring _method for GET). Instead let's fail as loud as possible so they don't need to open their browser to actually read the docs or search though /issues. Let them stay in the zone and be like "oh, I need to set enabled: true, gotcha, thanks friendly error message".

Notes from Underground

Jean-Martin Charcot, the nineteenth-century physician known as the father ofneurology, practiced and taught at this very institution. Charcot brought hispatients onstage with him as he lectured, allowing his students to see firsthandthe many forms neurological disease could take

The reason for the new name is that the "dist-upgrade" name was itself extremely confusing for many users: while it was named that because it was something you needed when upgrading between distribution releases, it sounded too much as though it was only for use in that circumstance, whereas in fact it's much more broadly applicable.

The more experience you gain, the more you willbe able to rely on your intuition to tell you what to do next. Instead oftaking you “from intuition to professional writing strategies”, as thetitle of a typical study guide promises, it is here all about becoming aprofessional by acquiring the skills and experience to judgesituations correctly and intuitively so you can chuck misleading studyguides for good. Real experts, Flyvbjerg writes unambiguously, don’tmake plans (Flyvbjerg 2001, 19).

It is almost certain that you recently interacted closely with an invisible giant, as the Harvard landscape ecologist Richard T T Forman has described it.

Teacher-led Annotations

Une énorme charge de travail pour les étudiants n’est pas un indicateur de rigueur.

baisser les attentes

No need to debounce fetch (terrible UX), just fire them away

The internet is for end users: any change made to the web platform has the potential to affect vast numbers of people, and may have a profound impact on any person’s life. [RFC8890]

For that matter, he admits, “It’s struck me that, actually, polemic very rarely changes people’s minds about anything.” He says so as a former columnist? “A recovering former columnist, yes.” He laughs. “It’s not just that polemic doesn’t change people’s minds. It says nothing about the texture of lived experience. People are complex and nuanced, they don’t live polemically.”

அவருக்கென இருப்பது அவருடைய அனுபவங்கள் மட்டுமே. அந்த அக- புற அனுபவங்களில் இருந்து அவர் நேரடியாக அடைவனவே அவருக்குரியவை. அவற்றை அளவுகோலாகக் கொண்டுதான் அவர் எல்லாவற்றையும் மதிப்பிட்டு தனக்கான முடிவுகளை அடையமுடியும். அத்தனைபேரும் இயல்பாகச் செய்வது அதைத்தான். ஆனால் எவராக இருந்தாலும் ஒருவரின் அனுபவம் என்பது மிகமிக எல்லைக்குட்பட்டது. அதைக்கொண்டு அனைத்தையும் புரிந்துகொள்ளுமளவுக்கு ஆழ்ந்த அறிதல்களை அடையமுடியாது. அதற்குத்தான் புனைவுகளை வாசிப்பது உதவுகிறது.அவை நாம் அடைந்த அனுபவங்களை கற்பனையில் விரிவாக மீண்டும் அனுபவிக்க உதவுகின்றன. உதாரணமாக, நான் குமரிமாவட்ட வாழ்க்கையையும் தர்மபுரி மாவட்ட வாழ்க்கையையும் மட்டுமே அறிந்தவன். ஆனால் தேவிபாரதியின் நாவல்கள் வழியாக என்னால் ஈரோடு மாவட்ட வாழ்க்கைக்குள் செல்லமுடியும். கண்மணி குணசேகரன் வழியாக விழுப்புரம் வட்டார வாழ்க்கைக்குள் செல்லமுடியும். கீரனூர் ஜாகீர்ராஜா வழியாக இஸ்லாமிய வாழ்க்கைக்குள்ச் செல்லமுடியும். புனைவுகளினூடாக தமிழகம் முழுக்க வாழ்ந்த அனுபவத்தை நான் அடையமுடியும். அவ்வாசிப்பு எனக்கு உண்மையில் வாழ்ந்த அனுபவத்துக்கு நிகரான அறிதல்களை அளிக்கமுடியும்.

We report the first neural recording during ecstatic meditations called jhanas and test whether a brain reward system plays a rolein the joy reported. Jhanas are Altered States of Consciousness (ASC) that imply major brain changes based on subjective reports:(1) external awareness dims, (2) internal verbalizations fade, (3) the sense of personal boundaries is altered, (4) attention is highlyfocused on the object of meditation, and (5) joy increases to high levels. The fMRI and EEG results from an experienced meditatorshow changes in brain activity in 11 regions shown to be associated with the subjective reports, and these changes occur promptlyafter jhana is entered. In particular, the extreme joy is associated not only with activation of cortical processes but also with activationof the nucleus accumbens (NAc) in the dopamine/opioid reward system. We test three mechanisms by which the subject mightstimulate his own reward system by external means and reject all three. Taken together, these results demonstrate an apparentlynovel method of self-stimulating a brain reward system using only internal mental processes in a highly trained subject.

Die vollständige digitale Reproduktion des Zettelkastens einschließlich aller Vernetzungen stellt die größte und reizvollste Herausforderung dieses Langzeitprojektes dar. Der Entwickler Sebastian Zimmer vom CCeH bezeichnete die Aufgabe als facettenreich und anspruchsvoll: "Immer wieder gibt es Spezialfälle zu entdecken. Dadurch ist der Spaß an der Sache gewährleistet, und es wird nie langweilig."

Drawing on path-breaking research in archaeology and anthropology, the authors show how history becomes a far more interesting place once we learn to throw off our conceptual shackles and perceive what's really there.

How we interpret and experience the world depends on whether those two brains are working in balance, or whether one is dominant or damaged. That, in turn, shapes the world we live in.

I’m not going to post them at this point in this post, because I want to save you from my experience: I spent three hours one day watching videos and reading links and posting on message boards and reading the replies, and that doesn’t include the year and a half I spent half-heartedly trying to understand the system. I’ll also only post the links that really made sense to me.

Onboarding is one of our only chances to make a great first impression on employees. Training plays a large role in that experience. If someone’s just starting out at your company, and you don’t have an effective system that supports them in learning how to do their new job, they'll likely turn right back around and leave. In fact, a strong onboarding experience can boost retention by 82%.

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ut each time I am there I return instantly to those six weeks as if they were only the other day, and I slow down and point to Mrs. Croft's street, saying to my son, Here was my first home in America, where I lived with a woman who was a hundred and three. "Remember?"

Some studies in the field of physics education found that students’ understanding of the subject is less accurate after an introductory college physics course.

I’ve written a few thousand words on why traditional “semantic class names” are the reason CSS is hard to maintain, but the truth is you’re never going to believe me until you actually try it.

I am being told my Login Keyring Password "no longer matches" my login. I am confused - I provided a password as I was setting this up, and so I don't know what this is about and how I can fix it. Thanks for the help.