Happy denouement of the history of Mr. Oldbuck.

turns over a new leaf.

Night having arrived, the rival, for greater security, snatches some winks of sleep without leaving hold of the wheelbarrow

In gratitude Mr. Oldbuck releases them, and sets out at his utmost speed-twenty leagues in two hours!!

The noise waking up the rival

The monks hearing a great noise behind them, are very uneasy, and cry out for help with all their might.

Mr. Oldbuck's foot slipping, the wheelbarrow passes over him, and rushes down the hill with the speed of lightning.

politely

When it is deep enough, Mr. Oldbuck slips gently out of the carriage, pushes the monks into the hole, and throws the earth upon them.

myriads of frogs

The fire having consumed the bottom of the posts, Mr. Oldbuck and his beloved make their escape.

the monks,

mounts his ladye-love on the ass,

are abandoned by tbe herdsmen.

under the assumed name of Thyrsis,

The rival continues his aquatic amusement.

Having become extremely thin, Mr. Oldbuck takes her to the mountains to drink milk.

Mr. Oldbuck seeks a flower-enamelled bank to land upon.

Mr. Oldbuck hesitates not to plunge into the river to swim in pursuit of his beloved.

Excessive rage of Mr. Oldbuck, who, on reaching the banks of the river, sees his rival in possession of the carriage.

The diligence being overset, the beloved one, favored by fate, floats resignedly on the water.

Mr. Oldbuck increasing his speed, advances at the rate of ten leagues an hour.

unconscious of a little accident which has happened.

Mr. Oldbuck opens a communication with his ladye-love by means of the window.

k breaks a hole in the roof and disappears.

Mr. Oldbuck seeks to establish a correspondence with his ladye-love.

discovers his emaciated dog.

legion of enraged monks.

Mr. Oldbuck cuts off his beard.

At a loss to know what has happened to them, the family give themselves up to profound grief.

at the whole family has been missing for three days.

Mr. Oldbuck, pursued by the police, disguises himself as an officer

saved

Mr. Oldbuck sounds the chimney with his dog.

he draws his dog up after him

He turns over a new leaf.

Dressed in a winding-sheet Mr. Oldbuck returns home, but is discovered and pursued as a ghost.

He is stripped and left naked on the bank. Is found by the police, who take him away to be buried.

Fifth Suicide.

charges the parents with his death;

Mr. 0ldbuck amuses himself by drowning the porter who had pursued them.

They continue to advance.

Mr. Oldbuck loses heart and falls ill.

He turns over a new leaf.

monks

On reaching home

walk, treats him to a ride.

He bewails the miserable condition of his steed.

is to commit no robbery.

Mr. Oldbuck turns hermit.

He is discovered by a hermit,

he hides himself and his horse behind a tree.

For eight days Mr. Oldbuck believes himself dead,

Luckily it is only vegetable soup.

Duel between Mr. Oldbuck and his rival.

Mr. Oldbuck is thrown. His steed retreats to its stable.

Mr. Oldbuck drinks ass's milk

Eight-and-twenty hours afterwards

The remedy!!!

For eight-and-forty hours he believes himself dead

Looking from the window

CIRCUMGIRATIONS

Mr. Obadiah Oldbuck

That’s because all of the actual change, the actual effects, are at the interface between me as an educator, my students, and the learning experiences I design for them.

But you can also think about coding as eliciting a specific, desired set of behaviors from computing devices.

The problem is the idea that the alternative to making is usually not doing nothing—it’s almost always doing things for and with other people, from the barista to the Facebook community moderator to the social worker to the surgeon.

I’m uncomfortable with any culture that encourages you take on an entire identity, rather than to express a facet of your own identity ("maker," rather than "someone who makes things").

learning to code”, the way computer science is currently taught in high school tends to throw students into the programming deep end, reinforcing the notion that code is just for coders, not artists or doctors or librarians.

That is, we should support learners in understanding the concepts that form the foundation of computer science. Not simply the code. The thinking. The problem solving.  

To understand the operation of a computer — hardware, software, networks — requires more than an act of translation from human language into the computer’s.

To provide "everyone" with access to a technical education means starting earlier (before college, that is) and explicitly supporting girls and under-represented youth in these efforts.

We are (increasingly, almost all) consumers of computer technology; everyone should have the opportunity to learn to be creators of that technology as well. Moreover, focusing on "everyone" is particularly important if you look at the technology industry’s woeful lack of diversity.

It requires calling into question, not simply computational practices, but dominant models of intellectual development and the rarely challenged assumption that rules and logic are the highest form of reason.

Its hard methods are expected to involve "demolishing" an argument and "knocking it down" to size. Here the object of the blows is not a female nature but a male scientific opponent. If science is first a rape, it is then a duel.

From its very foundations, objectivity in science was metaphorically engaged with the language of male domination and female submission.

then in the course of the Oedipal struggle.

Theorists who look at intellectual development as the acquisition of increasingly sophisticated rules would say that children run into problems if the rules they have built are not yet good enough.19 But armed with the idea of "closeness to objects," we can consider a different kind of theory.

"Thinking like a painter" does not prevent Anne from making a significant technical innovation in the context of her fourth-grade computer culture.

Such casualties are unnecessary. The computer can be a partner in a great diversity of relationships. The computer is an expressive medium that different people can make their own in their own way.

When she writes poetry, Lisa experiences language as transparent; she knows where all the elements are at every point in the development of her ideas. She wants her relationship to computer language to be similarly transparent.

Here we address sources of exclusion determined not by rules that keep women out, but by ways of thinking that make them reluctant to join in

When you see people of color, again they are often viewed through the lens of a white male. What would a picture look like if a Black mother took the picture, versus a single white male?

I looked at it through the lens of “who is my customer?”. But I started to see that I couldn’t find images that look like my customers, because my customer is diverse and that’s the problem.

Several solutions have been proposed, including proud ownership of our ignorance and dilettantism.

We might say that all such systems rely on an act of faith