86 Matching Annotations
  1. Mar 2019
  2. Nov 2018
    1. Comme un journal publiant des annonces, le journal d’annonce légale permet également de publier des annonces, mais des annonces accréditées pour le compte des entreprises. En d’autres termes, le journal d’annonce légale est un journal agréé et habileté pour publier des informations spécifiques et légales sur une entreprise. Encore appelées annonces légales, ces informations permettent de renseigner sur la vie de l’entreprise.

      C'est quoi un journal officiel pour les annonces légales ?

    1. Et si vous recherchez un journal de qualité dans lequel publier vos annonces légales, vous pouvez opter pour l’itinérant. Ce dernier est un journal officiel agréé qui vous permet de poster vos annonces légales rapidement. Il n’est pas cher et vous permet de publier vos annonces rapidement en trois étapes.

      Et si vous recherchiez un journal officiel annonces légales et bien vous l'avez trouvez !

  3. Oct 2018
    1. oppressive patriarchal language, and employs literary synesthesia to represent women’s resistance against oppression.

      We see a woman who is controlled by her doctor husband. He tries to take away even the most simplest things in her life because she is too "ill" which not only include the room downstairs by the roses in which she wants to stay in but he decides on an old school roof, and tries to take away her ability to journal saying that it takes up too much energy. The woman is forced into a room that in the end, drives her insane, but she takes matters into her own hands and resists his control of her writing by keeping a secret journal she write in, mostly when he is gone. The narrator stands up and resists his control on her writing and continues to do it, even though she has to sneak and hide it.

  4. Jun 2018
    1. Dnmt2 mediates intergenerational transmission of paternally acquired metabolic disorders through sperm small non-coding RNAs

      Queuosine metabolite necessary for DNMT2-induced tRNA modification; salvaged from bacteria of microbiome

  5. May 2018
  6. Apr 2018
  7. Mar 2018
  8. Dec 2017
  9. Nov 2017
    1. An excellent commentary on what ails our current peer review system and how alternative quality assurance system might work in academics.

  10. Oct 2017
  11. Sep 2017
    1. Tables and legends may be included in with your manuscript, however, your figures must be submitted separately in a TIFF or JPEG format.
    1. Do not use “et al.” in the Reference list at the end; names of all authors of a publication should be listed there.
    2. Begin article text on a new page headed by the full article title.

      to do

    3. Type the abstract on a separate page headed by the full article title. Omit author(s)’s names.

      to do: abstract followed by title

    4. 1. Title page. Please include the following: Full article title Acknowledgments and credits Each author’s complete name, academic degrees, and institutional affiliation(s) Grant numbers and/or funding information Corresponding author (name, address, e-mail)

      to do: academic degrees Grants

  12. Jun 2017
    1. Nowadays, it would be hard to find a humanist who doesn't use a com- puter in some aspect of his work. The computing humanist has evolved into a scholar who not only uses the computer in his work, but also engages with the methodological and theoretical aspects of computer use in humanities disciplines. The ways in which technology is used by humanists has diversi- fied to span everything from word processor use and web page creation to the development and use of complex software systems for analysis of a broad range of data types, including not only literary and historical texts but also databases of humanities information, images, and sound. As a result, in recent years CHum has come to serve an increasingly wide array of disci- plines and research areas - English, History, New Media, Music, Corpus Linguistics, Comlutational Linguistics, and many others - and received top- notch submissions in all of them. For most of its history, the diversity of disciplines and methodologies represented in CHum's articles enabled cross- fertilization of ideas which was highly valued by the community. However, as computer use in the humanities has come to span an increasingly broad range of activities, and as computational methodologies evolve and become more sophisticated and specialized, it has become more and more difficult to retain that diversity and at the same time provide enough articles relevant to a particular area of interest. It seems, then, that the time has come to narrow the journal's focus in order to best serve its readers

      On the narrowing of COmputing and the Humanities

  13. Apr 2017
    1. pp. 6-7 Interesting history of Journal

      Scholars have always had a need to communicate with other scholars. More than three hundred years ago, using the then new technology of the printing press, scholarly journals began. Journals were an exceptionally practical solution to the problem of the limited technolgogies of the time. ... For an individual before the seventeenth century the only practical form of communicating over significant distances was the personal letter. In comparison, scholarly journals allowed an individual to communicate more easily and exchange ideas with groups of others. These early journals were not seen as the final destination of a scholar's work; until this century, the monograph (book) was usually the final destination of a scholar's work. I find this distinction important because when a scholar today commits to be published in a journal, the product is usually considered finished and the scholar commits her or himself to the finality of the work. The journal article becomes the final piece offered to the public and to the fate of history.

  14. Mar 2017
  15. Feb 2017
    1. Robert Moses

      "Moses was a controversial, if not a supremely effective catalyst of change across New York’s infrastructural landscape." http://www.pbs.org/wnet/need-to-know/environment/the-legacy-of-robert-moses/16018/

      So apparently, after reading "The Legacy of Robert Moses", I've learned that Moses got a lot of things done just because he help multiple offices at once. The most offices he has held at once was twelve. That meant that building bridges that didn't allow certain modes of transportation, such as buses, were easy to do because he simply passed the idea to himself and granted himself permits to get it done. I'm sure he did it so certain races couldn't reach other parts of New York, however, there is no way that could of been legal, regardless of how influential he was in the community.

      Sarachan, Sydney. "The Legacy of Robert Moses." PBS. Public Broadcasting Service, 17 Jan. 2013. Web. 24 Feb. 2017. http://www.pbs.org/wnet/need-to-know/environment/the-legacy-of-robert-moses/16018/.

  16. Jan 2017
    1. The very last person to see Hae at school that day, we think, is Inez Butler Hendrix.

      Throughout episode 2, I think that one of Koenig’s claim is that the last person to have seen Hae on January 13th was Inez Butler Hendrix. She states that Hae and Adnan had some classes together that day, and Aisha was in one of the classes with Hae and Adnan. Aisha says that she last saw Hae in Psychology. At the end of the school day, Debbie said she remember that Hae was going to her car to go pick up her cousin from school. Most importantly, Hae stops by the school’s concession stand every day to order Veryfine apple juice and Hot Fries. Koenig claims that the last person to have seen Hae that day would have been Inez, who ran the concession stand. I think that the evidence here is convincing, but I also think that there had to have been people around the school parking lot who saw Hae drive away in her car.

  17. Nov 2016
  18. Sep 2016
  19. l-adam-mekler.com l-adam-mekler.com
    1. He never stopped regretting that Ezinma was a girl.

      I feel like gender is a big reason why there are cracks in the Igbo culture. Men are still superior in white European culture in the time this took place, but it wasn’t even close to the abuse that the women faced in the Igbo culture. I’m surprised that Ezinma and other young women in the culture didn’t take to Christianity like Nwoye so they could escape future abusive relationships. The picture attached doesn’t really relate to this annotation but it’s a picture of Ezinma that someone drew that I think is really pretty.

    2. Although Nwoye had been attracted to the new faith from the very first day, he kept it secret.

      The cracks in the Igbo culture can be seen in these passages where Nwoye is attracted to Christianity and what the missionaries are doing. In the Igbo culture, there’s either little explanation for why bad things happen, or very arbitrary reasons that don’t bring much closure. Christianity brings explanations, which is why Nwoye is so intrigued. It gives him an explanation and closure for why Ikemefuna died and what happened to him afterwards.

    3. As soon as the six men were locked up, court messengers went into Umuofia to tell the people that their leaders would not be released unless they paid a fine of two hundred and fifty bags of cowries. "Unless you pay the fine immediately," said their headman, "we will take your leaders to Umuru before the big white man, and hang them."

      And suddenly, the parallels to colonization are extremely prevalent. Just as they capture the leaders of the tribe with ransom for retribution, so did the Spanish with the Aztec leader, Montezuma II: https://www.britannica.com/biography/Montezuma-II

      It is when violence arises that the charade is thrown aside and the true nature of both the colonizers and the colonized arises.

    4. The interpreter spoke to the white man and he immediately gave his answer. "All the gods you have named are not gods at all. They are gods of deceit who tell you to kill your fellows and destroy innocent children. There is only one true God and He has the earth, the sky, you and me and all of us."

      While I can't help but see the parallels between the Ibo & Christian religion and that the only real difference preached here is that of "just don't murder people", this passage does wrap up quite well some of the "cracks" in Ibo culture, why the missionaries were so successful.

      The interpreter/missionary responds to why the Christian religion's God is better simply with a variation of "he doesn't tell you to kill your friends or family". Both of these are practiced by the Ibo culture, as seen with the ruthless murder of Ikemefuna, and with the murder of twin children.

      Looking at Nwoye, to whom Ikemefuna was like a brother to, it is immediately obvious why this religion is more appealing, as the cracks are much more evident in his life. For those in the culture for whom the cracks are not as evident, such as the higher up class members, this takes longer.

    5. return early enough to cook the afternoon meal.
    6. Okonkwo was provoked to justifiable anger by his youngest wife, who went to plait her hair at her friend's house and did not return early enough to cook the afternoon meal. Okonkwo did not know at first that she was not at home. After waiting in vain for her dish he went to her hut to see what she was doing. There was nobody in the hut and the fireplace was cold.

      I feel like in the Igbo culture that women have some sort of power over men in a way since they are the ones that are expected to cook meals for the men every time they come home. Meals feed men and give them their strength so I think that since Ojiugo didn't make him his afternoon meal, in a sense she deprived him of his strength which is also a type of power for men, thus Okonkwo beat Ojiugo because of it.

    7. Umuofia was feared by all its neighbours. It was powerful in war and in magic, and its priests and medicine men were feared in all the surrounding country. Its most potent war-medicine was as old as the clan itself. Nobody knew how old. But on one point there was general agreement--the active principle in that medicine had been an old woman with one leg. In fact, the medicine itself was called agadi-nwayi, or old woman. It had its shrine in the centre of Umuofia, in a cleared spot. And if anybody was so foolhardy as to pass by the shrine after dusk he was sure to see the old woman hopping about. And so the neighbouring clans who naturally knew of these things feared Umuofia, and would not go to war against it without first trying a peaceful settlement.

      In the Igbo culture, if the priests and medicine men were powerful in war and powerful in magic, then the clan itself was very powerful. Since Umuofia were powerful in both, they were powerful overall, so much so that other clans feared it and knew that if they went to war against Umuofiaa that they would lose. This kind of power in the Igbo culture is a physical power that is known by other clans.

    8. Ogbuefi Ezeugo was a powerful orator and was always chosen to speak on such occasions. He moved his hand over his white head and stroked his white beard. He then adjusted his cloth, which was passed under his right arm-pit and tied above his left shoulder.

      It seems to me that if one can speak very well, then one is chosen for important tasks on certain occasions, which gives that speaker a certain level of power in the Igbo culture.

    9. Okoye said the next half a dozen sentences in proverbs. Among the Ibo the art of conversation is regarded very highly, and proverbs are the palm-oil with which words are eaten. Okoye was a great talker and he spoke for a long time, skirting round the subject and then hitting it finally.

      Using only proverbs in a conversation indicates some kind of level of power since it is considered an art.

    10. "But if the Oracle said that my son should be killed I would neither dispute it nor be the one to do it."

      I was curious as to what an African oracle would look like. I’ve read a lot of Greek mythology, and I have a pretty good idea of what that would look like, but every time they mentioned the oracle I had no idea what to imagine, so I looked it up, and the picture I’ve attached is a general idea of what they looked like.

    11. 'She should have been a boy,'

      Here is where the reader can see the difference between Enzima and Nwoye in Okonkwo’s eyes. Enzima has a lot of the characteristics Okonkwo wants in a son, and the only problem with her is that she’s a girl. This ties in with Okonkwo’s values, because he only praises masculinity and strength in men. He recognizes it in Enzima, but doesn’t praise her for it because she’s not a man.

    12. Nwoye overheard it and burst into tears, whereupon his father beat him heavily.

      Okonkwo’s relationship with his father is obviously present when he’s being brought up in the novel, but also in situations like these where he beats his own son for acting weak. He can’t stand anything other than strength, especially from a man, because of the weakness his own father showed. Okonkwo’s actions toward his children and wives is heavily influenced by his resentment of his father.

    13. Okonkwo ruled his household with a heavy hand. His wives, especially the youngest, lived in perpetual fear of his fiery temper, and so did his little children. Perhaps down in his heart Okonkwo was not a cruel man. But his whole life was dominated by fear, the fear of failure and of weakness. It was deeper and more intimate than the fear of evil and capricious gods and of magic, the fear of the forest, and of the forces of nature, malevolent, red in tooth and claw. Okonkwo's fear was greater than these. It was not external but lay deep within himself. It was the fear of himself, lest he should be found to resemble his father. Even as a little boy he had resented his father's failure and weakness, and even now he still remembered how he had suffered when a playmate had told him that his father was agbala. That was how Okonkwo first came to know that agbala was not only another name for a woman, it could also mean a man who had taken no title. And so Okonkwo was ruled by one passion - to hate everything that his father Unoka had loved. One of those things was gentleness and another was idleness.

      Here we perhaps see the origin of Okonkwo's entire perception of masculinity and femininity from his father. The third person narrator brings up that his fear was "...of himself, lest he should be found to resemble his father." He goes overboard in his discipline of his household because he does not want any weakness or mercy to come from him, as this would remind him of his father. This is where his view of masculinity comes into play, in how he expects his sons to behave as he does, so as to not raise anyone like his father.

      As for femininity, we see that agbala is another name for a woman at this time, and if he associated his father in that way, then it only makes sense that he would see femininity as an extension of his father. So I believe that his thoughts on masculinity and femininity all originate from his father, as much of adolescence in males can be influenced by father figures, for the better or worse. This article makes some good points on this influence: https://www.psychologytoday.com/blog/the-long-reach-childhood/201106/the-importance-fathers

    1. Without the tax-related reduction, Mylan’s profits on the EpiPen two-pack were about 60% higher than the figure given to Congress, or $166, it said in a new regulatory filing to the Securities and Exchange Commission Monday.

      I chose this article to provide evidence that Mylan is raising the price way too much for the epipen. My inquiry question is how can a company justify raising the price of an item people need to survive an allergic reaction?

    1. “well then who the fuck did it?”

      Exactly. That rather crude statement can sum up the entirety of the podcast. If not Adnan, then who? The use of curse words strategically placed like this can create a feeling of pathos in the audience. If they don't curse than this statement will get their attention pretty quickly. If they do curse they will understand the bluntness of Laura's statement. This statement frames this episode where Koenig takes a closer look at the timeline and the audience finds out things do not add up.

    Tags

    Annotators

    1. Well, I really don't see why getting out of Giovanni's room means ' . I getting out of Paris."

      James Baldwin writes Hella in as a stupid woman in my opinion. I would like to think I would know something is up. Or maybe he writes her as smart, but not letting on that she knows. Because they both clearly slept with other people and they told eac hother, but to me it seems kind of obvious. Even if she doesn't know the whole truth I feel like she knows a little and is playing dumb. https://www.youtube.com/watch?v=j8ADfS8WQmw

    2. iguess people wait in order to make sure of what they feel."

      Wouldn't let me annotate the whole passage starting with "what is this thing about time?" David is making everyone wait. He isn't sure about what he is doing with his life of who he really is so he makes everyone else wait for him: Giovanni and Hella.

    3. Nobody can stay in the garden of Eden," Jacques said. And then: "I wonder why.''

      Getting at the idea that nobody is perfect in a way I believe. Or that even if someones life is perfect, and everyone views their life to be perfect and fulfilled, they're always going to want more. Also connects to later in the book when David is at "home" with Giovanni and that room is his Eden for while, but then his Eden becomes more of a cage where he has no freedom. Changing tones a little to David feeling trapped - this is how I view a lot of people in relationships. Weather or not he's gay/bisexual, I feel like a lot of people who aren't questioning their sexual identity can feel trapped. So maybe he is just bisexual and doesn't want the relationship because it's not working. But he ends up viewing it as his hell in the end. The opposite of Eden. As well as his trap in the "gay world."

    4. I remember when I was very young how, in the big living room of the house in San Francisco, my mother's photograph, which stood all by itself on the mantel-piece, seemed to rule the room.

      I think Baldwin is trying to break gender roles. Throughout the story, many of the men are seen as weak, like David’s dad being unable to be a good parent, and David being unable to control his feelings and desires. Then, many of the women have strong and empowered roles. David’s dead mother having control over the room by just being in a picture, David’s aunt by taking care of/managing David’s father’s life, and Hella by leaving David and knowing she deserves better. At the time the novel was written there were arguments starting in favor of women’s rights, and I think Baldwin wanted to incorporate that into the novel along with gay rights. The picture I added is an advertisement that is similar to those that women would have seen constantly in this time period, and it made me laugh because its so demeaning.

    5. He smiled, "Why, you will go home and then you'will find that home is not home anymore. Then you will really be in trouble. AB long as you stay here, you can always think: One day I will go home." He played with my thumb and grinned. ''N'est-ce pas?"

      I think home for David is in two places. First, it is in America because that is where he grew up and came from, and he references it as home many times. Second, I think home is in Giovanni’s room, because that’s where he really found himself even if he doesn’t like it. In many stories, mostly YA novels, home is a place where the character grows and then grows out of, and describes it as suffocating. In Giovanni’s room is wear he really embraced his sexuality, and then grows to hate it.

    6. And at last I step out into the morning and I lock the door be-hind me. I cross the road and drop the keys into the old lady's mailbox. And I look up the road, where a few people stand, men and women, waiting for the morning bus. They are very vivid be-neath the awakening sky, and the horizon beyond them is begin-ning to flame. The morning weighs on my shoulders with the dreadful weight of hope an4 I take the blue envelope which Jacques has sent me and tear it sl6wly into many pieces, watching them . .. . I dance in the wind, watchiμg the wind carry them away. Yet, as I turn and begin walking tovyard the waiting people, the wind blows some of them back on me. ]

      With his time in front of the mirror done, he leaves to the cold outside world, where he finds the details for Giovanni's executio n in his mailbox. Having left behind his thoughts on Giovanni and himself, he tears it into pieces and throws it into the wind. Ho wever, just like how his problems still remain, pieces of the letter blow back onto him.

      I've attached a picture that I believe illustrates the imagined scene of Giovanni's execution well.

      http://theappendix.net/images/issues/2/4/large-Edwards2.jpg

    7. Then the door is before him. There is darkness all around him, there is silence in him. Then the door opens and he stands alone, the whole world falling away from him. And the brief corner of the sky seems to be shrieking, though he does not hear a sound. Then the earth tilts, he is thrown forward on his face in darkness, and his journey begins. Giovanni's Room 169 I move at last from the mirror and begin to cover that nakedness which I must hold sacred, though it be never so vile, which must be scoured perpetually with the salt of my life. I must believe, I must believe, that the heavy grace of God, which has brought me to thi's place, is all that can carry me out of it.

      He wonders how he can be saved from his own fate a t the end of his life, as Giovanni is near execution himself. He concludes his mirror introspection with the hope that "...the hea vy grace of God, which has brought me to this place, is all that can carry me out of it". At the same time, he concludes his thoughts on Giovanni, relating his oncoming death to him being freed from "this dirty world, this dirty body"(earlier but I can't annotate two things at once disconnected).

    8. The body in the mirror forces me to turn and face it. And I look at my body, which is under senten~e of death. It is lean, hard, and cold, the incarnation of a mystery. And I do not know what moves in this body, what this body is searching. It is trapped in my mirror as it is trapped in time and it hurries toward revelation.

      In this passage depicting the somber and ambiguous ending of the story, we see David skipping between his imagined rendition of Gi ovanni's execution and his own thoughts on his fate. In a way, we see the thoughts of both Giovanni and David, from David's perspe ctive and imagination. This gets quite intriguing at parts where he says his own body is "...under sentence of death", all while t he played out scene of Giovanni's last moments is happening in his imagination.

    1. And that page didn’t have Adnan’s prints on it. His palm print was only on the back cover of the book. Plus, thirteen other, unidentified prints turned up on and in the map book. None of them matched Adnan, or Jay. So, the prints weren’t exactly conclusive

      Koenig is strategic about the way she points evidence at the things that are important, while still trying to be as unbiased as she can, because that is the rightful thing to do in any court case. The way she presents her research could be seen as not biased because she does pull other evidence into the overall story, not just evidence on Adnan, but sometimes the evidence shown isn't always thoroughly investigated all the way through. If there were 13 other fingerprints, they should have investigated those potential suspects, but rather, they pointed all the blame on adnan because he was already the number one suspect.

      http://www.nolo.com/legal-encyclopedia/fingerprint-evidence-what-you-need-29818.html'

      This article supports my claim because it proves the relaliabilty of a fingerprint and the procedures needed to obtain a fingerprint test.

    1. The glimpse of the steamboat had for some reason filled those savages with un-restrained grief.

      I researched the similarities between Heart of Darkness and Apocalypse Now, since the movie is said to be based off of the book, and I found that there is essentially two things in common. First, there is a character named Kurtz in both stories. Second, the representation of the natives was almost identical, even though they were from two different places. The natives in Apocalypse Now are exactly like Conrad described them in Heart of Darkness. However, the natives were much more savage in the movie, as you can see in the photo I've attached of them about to slaughter a cow. Other than that, the book and the movie are completely different.

    2. They had started two days before in a sudden hurry up the river with the manager on board, in charge of some volun-teer skipper, and before they had been out three hours they tore the bottom out of her on stones, and she sank near the south bank.

      I think the purpose behind using names such as "the manager" is to keep the reader from developing any attachment or any way to connect with these characters, as well as a way for Marlowe to not really associate himself. It's easier for people to disassociate themselves when there isn't a name or a face connected to the person, so Marlowe doesn't have to connect with someone who is treating the natives as savages.

    3. But there was in it one riv-er especially, a mighty big river, that you could see on the map, resembling an immense snake uncoiled, with its head in the sea, its body at rest curving afar over a vast country, and its tail lost in the depths of the land.

      When doing research for the presentation I found out that Conrad had grown up in a religious family but wasn't exactly religious himself. I think he describes the river as a snake, and continues to throughout the book to symbolize how humans are tempted and evil to one another, and how the white men are treating the natives as though they are savages.

    4. Hadn’t he said he wanted only justice? But I couldn’t. I could not tell her. It would have been too dark—too dark altogether....’

      In this passage, Marlow decides it is better to lie about what Kurtz's actual last words were ("the horror, the horror!"), in place of telling his mistress they were "[her] name".

      This is interesting, in that just earlier he was extremely prejudiced against his fellow countrymen for "not possibly [knowing] the things [he] knew", just because they had not seen what he had seen. Yet now, he feels it would be too dark for him to tell Kurtz's mistress the truth, and instead lies. It is likely this guilt only adds another dark and gloomy change onto his already cynical personality after his experiences.

    5. I found myself back in the sepulchral city resenting the sight of people hurrying through the streets to filch a little money from each other, to devour their infamous cookery, to gulp their unwhole-some beer, to dream their insignificant and silly dreams. They trespassed upon my thoughts. They were intruders whose knowledge of life was to me an irritating pretence, because I felt so sure they could not possibly know the things I knew. Their bearing, which was simply the bear-ing of commonplace individuals going about their business in the assurance of perfect safety, was offensive to me like the outrageous flauntings of folly in the face of a danger it is unable to comprehend. I had no particular desire to en-lighten them, but I had some difficulty in restraining myself from laughing in their faces so full of stupid importance.

      In this passage, Marlow finds himself back in Europe, from whence he came, but with a different outlook. He has developed a sort of superiority complex, stating that they could "not possibly know the things I knew", and how he "had some difficulty in restraining [himself] from laughing in their faces so full of stupid importance". He has been changed by his experiences in a foreign land, but they made him worse, not better. In the place of his joyous excitement that triggered his departure, he now has cynical condescension and a dark sadness about him.

      On another note, this is an example of the Hero's Journey Trope, in which a main character departs from his familiar land, has adventures and survives in the unfamiliar land, and then returns to his familiar land with new knowledge and character change(TV Tropes). http://static.tvtropes.org/pmwiki/pub/images/heros_journey4_8462.png

      Bibliography

      "The Hero's Journey - TV Tropes." TV Tropes. N.p., 10 Aug. 2016. Web. 01 Sept. 2016.

  20. Aug 2016
    1. are ne

      This interaction is funny and intriguing. This was published 30 years before the suffrage movement and already you can see things are starting to change. Sherlock, although very progressive with his reason and detective skills, still sees women as inadequate. While Watson is coming around to the new way of thinking that women can have opinions and thoughts too.

    2. Tonga thought he had done somethingvery clever in killing him, for when I came up bythe rope I found him strutting about as proud as apeacock.

      Also Sherlock and Watson viewed the little man as a savage, so possibly Conan Doyle believes that these people indigenous to Tierra del Fuego are crazy and cannot control themselves

    3. Morstan went over to Agrashortly afterwards, and found, as we expected, thatthe treasure was indeed gone.

      I find it funny that throughout this whole story they were trying to find and convict the man who had wronged Sholto and Mary's father, when both of them had wronged Mr. Smalls and taken all of his wealth and he spent his whole time trying to get revenge for his brothers or "The Sign of Four." To Mr. Smalls home is the bond that he made between the three other men. To Mr. Smalls it didn't matter what race they were because they made a promise to each other and he tried to help them.

    4. For some little time hiseyes rested thoughtfully upon the sinewy forearmand wrist all dotted and scarred with innumerablepuncture-marks. Finally he thrust the sharp pointhome, pressed down the tiny piston, and sank backinto the velvet-lined arm-chair with a long sigh ofsatisfaction.

      As said by a few other classmates, this is historical context because drugs such as morphine and cocaine, as well as many other opioids, were commonly used during the 1800s. However, other versions of Sherlock Holmes tales have taken this context out and replaced it with one that is more common for us, like drinking. The link below, in the section titled 'Sherlock Holmes, Eccentric Chemist (and Dope Shooter)' explains why the Sherlock Holmes movies replace his cocaine use with alcohol. https://www.pastemagazine.com/articles/2009/12/film-friday-comparing-ritchies-sherlock-holmes-to.html

    5. “ ‘Nonsense!’ he broke in. ‘What have threeblack fellows to do with our agreement?’“ ‘Black or blue,’ said I, ‘they are in with me,and we all go together.’

      This passage shows how Doyle is representing cultural blending. The major is belittling the three other men because they are black, and Small is defending them. This, in my observation, is Doyle's way of pushing down the idea of cultural purity, because the four men are working together to get the treasure regardless of their race.

    6. “For me,” said Sherlock Holmes, “there stillremains the cocaine-bottle.” And he stretched hislong white hand up for it.
    7. What a very attractive woman!” I exclaimed,turning to my companion.He had lit his pipe again, and was leaning backwith drooping eyelids. “Is she?” he said, languidly.“I did not observe.”“You really are an automaton,—a calculating-machine!” I cried. “There is something positivelyinhuman in you at times

      Yet again it is shown the difference between Watson and Holmes, and perhaps one of the great strengths Holmes is able to show in his ability to seperate emotions or feelings from his outlook on the problems.

      This is in stark comparison to Watson, who makes this remark, whilst Holmes is thinking about the problem at hand. Not only this, but he does get emotionally involved with her multiple times later in the story, whereas Holmes is able to focus his mental capacity on the pressing matter at hand

    8. My father was an officer in an Indian regimentwho sent me home when I was quite a child. Mymother was dead, and I had no relative in England.I was placed, however, in a comfortable boardingestablishment at Edinburgh, and there I remaineduntil I was seventeen years of age. In the year1878my father, who was senior captain of his regiment,obtained twelve months’ leave and came home

      Judging from the fact that it is said her father was in the "Indian regiment", in "the year 1878", we can get a pretty good idea of the war they are referring to, being the Second Anglo-Afghan war between the British Raj and the Emirate of Afghanistan, in the years of 1878 to 1880.

      The offensive was done by British India, invading Afghanistan, so this is with all likelihood what is referred to by the "Indian regiment", stating that Miss Morsten's father was a senior captain of his regiment in the British Indian invasion of Afghanistan in the Second Anglo-Afghan war.

    9. I never make exceptions. An exception dis-proves the rule.

      This really speaks to Sherlock's rigorous logical discipline that he keeps in his work, as he never lets his emotions get in the way of his observation, his work, and his thought process.

  21. Jul 2016
    1. The average number of articles published was 31 per year with 74% publishing 0–30 articles, and 9% 60 or more. The study also contains interesting data about the workload done, revenues etc.

      Average numbers of articles in OJS journals: 31

      • 74% publish 0-30
      • 9% 60 or more
    1. For the changing guises and forms of a book, see The Book Is Alive blog, which displays book 'as an evolving, open and visual medium' that is curated and alive, thus its shape and content can change.

  22. Jun 2016
    1. Before the precursors of today’s scholarly journals es-tablished themselves in the second half of the 17th century,scientists communicated via letters.

      original form of scholarly comm was letters

  23. Nov 2015
    1. narratingdifficulties, frustration, stresses in the simple writing expressive paradigm leads toincreased happiness, reduced stress, reduced visits to health centers, reduced depression,even sort of better profiles of your immune system as you're handling disease.
    1. The results showed that the gratitude group reported feeling more closure and less unpleasant emotions than participants who didn’t write about their experience from a grateful perspective. The grateful writers weren’t told to deny or ignore the negative aspects of their memory. Yet they seemed more resilient in the face of those troubles.

      Could be a good source for gratitude journal entries.

      More tips here

  24. Jul 2015
  25. Dec 2014
  26. Aug 2014
    1. These hupomnemata should not be thought of simply as a memory support, which might be consulted from time to time, as occasion arose; they are not meant to be substituted for a recollection that may fail. They constitute, rather, a material and a framework for exercises to be carried out frequently: reading, rereading, meditating, conversing with oneself and with others. And this was in order to have them, according to the expression that recurs often,
    2. Hupomnemata, in the technical sense, could be account books, public registers, or individual notebooks serving as memory aids. Their use as books of life, as guides for conduct, seems to have become a common thing for a whole cultivated public. One wrote down quotes in them, extracts from books, examples, and actions that one had witnessed or read about, reflections or reasonings that one had heard or that had come to mind. They constituted a material record of things read, heard, or thought, thus offering them up as a kind of accumulated treasure for subsequent rereading and meditation. They also formed a raw material for the drafting of more systematic treatises, in which one presented arguments and means for struggling against some weakness (such as anger, envy, gossip, flattery) or for overcoming some difficult circumstance (a grief, an exile, ruin, disgrace). Thus, when Fundamus requests advice for struggling against the agitations of the soul, Plutarch at that moment does not really have the time to compose a treatise in the proper form, so he will send him, in their present state, the