In whatsoever mode, or by whatsoever means, our knowledge may relate to objects, it is at least quite clear that the only manner in which it immediately relates to them is by means of an intuition. To this as the indispensable groundwork, all thought points. But an intuition can take place only in so far as the object is given to us. This, again, is only possible, to man at least, on condition that the object affect the mind in a certain manner. The capacity for receiving representations (receptivity) through the mode in which we are affected by objects, objects, is called sensibility. By means of sensibility, therefore, objects are given to us, and it alone furnishes us with intuitions; by the understanding they are thought, and from it arise conceptions. But an thought must directly, or indirectly, by means of certain signs, relate ultimately to intuitions; consequently, with us, to sensibility, because in no other way can an object be given to us.
The effect of an object upon the faculty of representation, so far as we are affected by the said object, is sensation. That sort of intuition which relates to an object by means of sensation is called an empirical intuition. The undetermined object of an empirical intuition is called phenomenon. That which in the phenomenon corresponds to the sensation, I term its matter; but that which effects that the content of the phenomenon can be arranged under certain relations, I call its form. But that in which our sensations are merely arranged, and by which they are susceptible of assuming a certain form, cannot be itself sensation. It is, then, the matter of all phenomena that is given to us a posteriori; the form must lie ready a priori for them in the mind, and consequently can be regarded separately from all sensation.
I call all representations pure, in the transcendental meaning of the word, wherein nothing is met with that belongs to sensation. And accordingly we find existing in the mind a priori, the pure form of sensuous intuitions in general, in which all the manifold content of the phenomenal world is arranged and viewed under certain relations. This pure form of sensibility I shall call pure intuition. Thus, if I take away from our representation of a body all that the understanding thinks as belonging to it, as substance, force, divisibility, etc., and also whatever belongs to sensation, as impenetrability, hardness, colour, etc.; yet there is still something left us from this empirical intuition, namely, extension and shape. These belong to pure intuition, which exists a priori in the mind, as a mere form of sensibility, and without any real object of the senses or any sensation.
The science of all the principles of sensibility a priori, I call transcendental aesthetic.[10] There must, then, be such a science forming the first part of the transcendental doctrine of elements, in contradistinction to that part which contains the principles of pure thought, and which is called transcendental logic.
[10] The Germans are the only people who at present use this word to indicate what others call the critique of taste. At the foundation of this term lies the disappointed hope, which the eminent analyst, Baumgarten, conceived, of subjecting the criticism of the beautiful to principles of reason, and so of elevating its rules into a science. But his endeavours were vain. For the said rules or criteria are, in respect to their chief sources, merely empirical, consequently never can serve as determinate laws a priori, by which our judgement in matters of taste is to be directed. It is rather our judgement which forms the proper test as to the correctness of the principles. On this account it is advisable to give up the use of the term as designating the critique of taste, and to apply it solely to that doctrine, which is true science—the science of the laws of sensibility—and thus come nearer to the language and the sense of the ancients in their well-known division of the objects of cognition into aiotheta kai noeta, or to share it with speculative philosophy, and employ it partly in a transcendental, partly in a psychological signification.
In the science of transcendental aesthetic accordingly, we shall first isolate sensibility or the sensuous faculty, by separating from it all that is annexed to its perceptions by the conceptions of understanding, so that nothing be left but empirical intuition. In the next place we shall take away from this intuition all that belongs to sensation, so that nothing may remain but pure intuition, and the mere form of phenomena, which is all that the sensibility can afford a priori. From this investigation it will be found that there are two pure forms of sensuous intuition, as principles of knowledge a priori, namely, space and time. To the consideration of these we shall now proceed.
SECTION I. Of Space.
2. Metaphysical Exposition of this Conception.
By means of the external sense (a property of the mind), we represent to ourselves objects as without us, and these all in space. Herein alone are their shape, dimensions, and relations to each other determined or determinable. The internal sense, by means of which the mind contemplates itself or its internal state, gives, indeed, no intuition of the soul as an object; yet there is nevertheless a determinate form, under which alone the contemplation of our internal state is possible, so that all which relates to the inward determinations of the mind is represented in relations of time. Of time we cannot have any external intuition, any more than we can have an internal intuition of space. What then are time and space? Are they real existences? Or, are they merely relations or determinations of things, such, however, as would equally belong to these things in themselves, though they should never become objects of intuition; or, are they such as belong only to the form of intuition, and consequently to the subjective constitution of the mind, without which these predicates of time and space could not be attached to any object? In order to become informed on these points, we shall first give an exposition of the conception of space. By exposition, I mean the clear, though not detailed, representation of that which belongs to a conception; and an exposition is metaphysical when it contains that which represents the conception as given a priori.
1. Space is not a conception which has been derived from outward experiences. For, in order that certain sensations may relate to something without me (that is, to something which occupies a different part of space from that in which I am); in like manner, in order that I may represent them not merely as without, of, and near to each other, but also in separate places, the representation of space must already exist as a foundation. Consequently, the representation of space cannot be borrowed from the relations of external phenomena through experience; but, on the contrary, this external experience is itself only possible through the said antecedent representation.
2. Space then is a necessary representation a priori, which serves for the foundation of all external intuitions. We never can imagine or make a representation to ourselves of the non-existence of space, though we may easily enough think that no objects are found in it. It must, therefore, be considered as the condition of the possibility of phenomena, and by no means as a determination dependent on them, and is a representation a priori, which necessarily supplies the basis for external phenomena.
3. Space is no discursive, or as we say, general conception of the relations of things, but a pure intuition. For, in the first place, we can only represent to ourselves one space, and, when we talk of divers spaces, we mean only parts of one and the same space. Moreover, these parts cannot antecede this one all-embracing space, as the component parts from which the aggregate can be made up, but can be cogitated only as existing in it. Space is essentially one, and multiplicity in it, consequently the general notion of spaces, of this or that space, depends solely upon limitations. Hence it follows that an a priori intuition (which is not empirical) lies at the root of all our conceptions of space. Thus, moreover, the principles of geometry—for example, that “in a triangle, two sides together are greater than the third,” are never deduced from general conceptions of line and triangle, but from intuition, and this a priori, with apodeictic certainty.
4. Space is represented as an infinite given quantity. Now every conception must indeed be considered as a representation which is contained in an infinite multitude of different possible representations, which, therefore, comprises these under itself; but no conception, as such, can be so conceived, as if it contained within itself an infinite multitude of representations. Nevertheless, space is so conceived of, for all parts of space are equally capable of being produced to infinity. Consequently, the original representation of space is an intuition a priori, and not a conception.
3. Transcendental Exposition of the Conception of Space.
By a transcendental exposition, I mean the explanation of a conception, as a principle, whence can be discerned the possibility of other synthetical a priori cognitions. For this purpose, it is requisite, firstly, that such cognitions do really flow from the given conception; and, secondly, that the said cognitions are only possible under the presupposition of a given mode of explaining this conception.
Geometry is a science which determines the properties of space synthetically, and yet a priori. What, then, must be our representation of space, in order that such a cognition of it may be possible? It must be originally intuition, for from a mere conception, no propositions can be deduced which go out beyond the conception, and yet this happens in geometry. (Introd. V.) But this intuition must be found in the mind a priori, that is, before any perception of objects, consequently must be pure, not empirical, intuition. For geometrical principles are always apodeictic, that is, united with the consciousness of their necessity, as: “Space has only three dimensions.” But propositions of this kind cannot be empirical judgements, nor conclusions from them. (Introd. II.) Now, how can an external intuition anterior to objects themselves, and in which our conception of objects can be determined a priori, exist in the human mind? Obviously not otherwise than in so far as it has its seat in the subject only, as the formal capacity of the subject’s being affected by objects, and thereby of obtaining immediate representation, that is, intuition; consequently, only as the form of the external sense in general.
Thus it is only by means of our explanation that the possibility of geometry, as a synthetical science a priori, becomes comprehensible. Every mode of explanation which does not show us this possibility, although in appearance it may be similar to ours, can with the utmost certainty be distinguished from it by these marks.
ODD occur in families from any background and often co-occurs with conditions such as Attention Deficit/Hyperactivity Disorder (ADHD), mood
and conduct disorder or anxiety. In teenagers, depression or low mood is frequently seen behavioural difficulties. ODD affects about 3.3% of children worldwide.
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1. Stairs (when I was younger than age of 5)
Because I really hated getting injured and falling down
2. Deaths
Because it takes away my soul and doesn’t let me live for the rest of my life
3. People
Because I can’t watch their information or even following them on TikTok or other social media, except my friends and my family.
4. Non-natural cause killings
Because I want to live a long life.
5. Going to North Korea
Because the leader Kim Jong-Un wants to execute people and me.
6. Military
Because the dictator wants to kill me.
7. Going to Hell
Because people in hell are getting burned.
8. Being arrested
Because I hate police so much.
9. God kicks me from religion
Because when I curse in-front of god or misbelieve, Allah might kick me from religion, but I am still Muslim.
10. Short-term life
I hate living for very few years like 53 years and die. I wanna live for 153 years or above and yep.
1. Stairs (when I was younger than age of 5)
Because I really hated getting injured and falling down
2. Deaths
Because it takes away my soul and doesn’t let me live for the rest of my life
3. People
Because I can’t watch their information or even following them on TikTok or other social media, except my friends and my family.
4. Non-natural cause killings
Because I want to live a long life.
5. Going to North Korea
Because the leader Kim Jong-Un wants to execute people and me.
6. Military
Because the dictator wants to kill me.
7. Going to Hell
Because people in hell are getting burned.
8. Being arrested
Because I hate police so much.
9. God kicks me from religion
Because when I curse in-front of god or misbelieve, Allah might kick me from religion, but I am still Muslim.
10. Short-term life
I hate living for very few years like 53 years and die. I wanna live for 153 years or above and yep.
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Cheating is dishonest, unfair to other students, and could seriously harm them if discovered. My priority would be to help them see that maintaining integrity is more important than short-term relief.
This quote can be understood in two ways. On one hand, it highlights the importance of projecting confidence, since others often rely on professionals who appear competent and composed. On the other hand, it could be seen as a warning that focusing only on appearances without real expertise is risky and undermines integrity.
While confidence and appearance matter, I think the most important characteristic is genuine competence. True professionalism comes from a strong knowledge base and ethical responsibility. Appearing confident should be a reflection of real ability, not a substitute for it.
Breaching confidentiality in a professional setting should only happen if it’s necessary to protect the patient's safety, the safety of others, or when legally required, such as in cases of abuse or risk of harm. If the patient’s refusal to share information would result in imminent harm to themselves or others, healthcare professionals are required to take action, which might involve informing family members or authorities. However, any breach should be done thoughtfully and with a clear understanding of the legal and ethical responsibilities involved.
Many individuals are skeptical about mindfulness because they are more accustomed to conventional methods like medication or exercise, which offer tangible results. Mindfulness, on the other hand, requires a shift in mindset that can feel intangible or too abstract. People may doubt its effectiveness because it’s not a quick fix or externally measurable. Additionally, individuals who are used to managing stress through physical activity may find it difficult to switch to an internal mental focus that requires patience and practice.
Mindfulness helps prevent burnout by fostering mental clarity and emotional resilience. By encouraging individuals to focus on the present moment and step away from constant overthinking, mindfulness reduces the stress response that can lead to exhaustion. It allows people to become more aware of their feelings, so they can manage stress before it accumulates. This practice encourages relaxation and helps reset the mind, allowing professionals to approach their work with a clearer and more balanced mindset.
The main factors that prevented me from speaking up were my desire to avoid confrontation and my fear of being perceived as difficult or uncooperative. Additionally, I was concerned about how it would affect the group dynamic, especially since we were all working together towards the same goal. I wasn’t sure how my teammate would react, so I hesitated to address it in the moment.
I would express my concern that the post could negatively impact the company’s image and ask if they could help resolve the issue. I would reassure my supervisor that I am not looking to place blame, but just want to ensure the company’s online presence aligns with the brand's values.
If I can identify which intern posted it, I would first try to contact them directly to address the issue. I would give them the opportunity to clarify their intentions and remove or modify the post if necessary. If I do not get a response or if the situation is not resolved, I would escalate the issue to my supervisor. I believe in maintaining professionalism and ensuring the company's interests are protected while respecting the boundaries of my role.
I would calmly approach the teenagers and explain that the pictures they are taking could be considered disrespectful given the historical significance of the concentration camp. I would ask them to delete the photos and stop taking any more, emphasizing the importance of paying respect when visiting such solemn sites. I would also briefly explain the history behind the camp to help them understand why this is a sensitive topic.
To ensure the teenagers understand the gravity of the situation, I would engage them in a respectful conversation about the historical significance of the site and why it’s important to approach it with reverence. I would explain that by learning about the atrocities that took place, we can better understand the human impact of history and promote a more respectful and compassionate society. I would encourage them to reflect on the emotions and stories associated with the camp, helping them internalize the importance of showing respect in the future.
I would approach the professor as soon as possible and take full responsibility for the oversight of not removing the notes from my pencil case. I would apologize sincerely, acknowledging that my carelessness was the root of the issue. While I never used the notes during the exam, I would calmly and respectfully explain the situation and request that CCTV footage be reviewed, if available, to verify my account. I would also ask if there are any alternatives, such as retaking the exam, to avoid failing the course based on this mistake.
This situation has taught me the importance of thorough preparation and organization, especially under stress. Moving forward, I will implement more careful planning, such as double-checking my materials before exams, to ensure I avoid similar mistakes and perform better.
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97 E4 2 STORY RES NOTHING SHOWING MARY W CMD
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AN R1 SEC SEARCH UNDERWAY
AN E7 REL BY CMD
97 TWR1 TAYLOR W CMD
AN R9 2 IN 2 OUT
AN L10 PERSONNEL IN REHAB
98A R6 , FIR ,, MAINT AWARE ALARM RESET IN TEST
AN L10 EMS IN PAT CARE
97 R10 AUDIBLE HOMEOWNER OUTSIDE INVEST MARLA W CMD
98A R1, FIR ,, SCN TURNED OVER TO CPD CMD TERM
98R L6 FIR ,, COOKING INCIDENT CMD TERM
AN DC2 MICHAEL ASSUMING CMD KIM W OPERATIONS ANGELA W SAFETY
AN BC SHOW CONTROL
97 R3 RONTE W CMD INVEST
AN TWR1 ADV CDE
tículo 7.
Los establecimientos penitenciarios comprenderán:
a) Establecimientos de preventivos.
b) Establecimientos de cumplimiento de penas.
c) Establecimientos especiales.
Artículo 8.
1. Los establecimientos de preventivos son centros destinados a la retención y custodia
de detenidos y presos. También podrán cumplirse penas y medidas penales privativas de
libertad cuando el internamiento efectivo pendiente no exceda de seis meses.
2. En cada provincia podrá existir más de un establecimiento de esta naturaleza.
3. Cuando no existan establecimientos de preventivos para mujeres y jóvenes, ocuparán
en los de hombres departamentos que constituyan unidades con absoluta separación y
con organización y régimen propios.
Artículo 9.
1. Los establecimientos de cumplimiento son centros destinados a la ejecución de las
penas privativas de libertad. Se organizarán separadamente para hombres y mujeres y
serán de dos tipos: de régimen ordinario y abierto.
2. Los jóvenes deberán cumplir separadamente de los adultos en establecimientos
distintos o, en todo caso, en departamentos separados. A los efectos de esta Ley, se
entiende por jóvenes las personas de uno u otro sexo que no hayan cumplido los 21 años.
Excepcionalmente, y teniendo en cuenta la personalidad del interno, podrán permanecer
en centros destinados a jóvenes quienes, habiendo cumplido veintiún años, no hayan
alcanzado los veinticinco.
Artículo 10.
1. No obstante lo dispuesto en el número 1 del artículo anterior, existirán establecimientos
de cumplimiento de régimen cerrado o departamentos especiales para los penados
calificados de peligrosidad extrema o para casos de inadaptación a los regímenes
ordinario y abierto, apreciados por causas objetivas en resolución motivada, a no ser que
el estudio de la personalidad del sujeto denote la presencia de anomalías o deficiencias
que deban determinar su destino al centro especial correspondiente.
2. También podrán ser destinados a estos establecimientos o departamentos especiales
con carácter de excepción y absoluta separación de los penados, dando cuenta a la
autoridad judicial correspondiente, aquellos internos preventivos en los que concurran las
circunstancias expresadas en el número anterior, entendiéndose que la inadaptación se
refiere al régimen propio de los establecimientos de preventivos.
3. El régimen de estos centros se caracterizará por una limitación de las actividades en
común de los internos y por un mayor control y vigilancia sobre los mismos en la forma
que reglamentariamente se determine.
La permanencia de los internos destinados a estos centros será por el tiempo necesario
hasta tanto desaparezcan o disminuyan las razones o circunstancias que determinaron su
ingreso.
Artículo 11.
Los establecimientos especiales son aquellos en los que prevalece el carácter asistencial
y serán de los siguientes tipos:
a) Centros hospitalarios.
b) Centros psiquiátricos.
c) Centros de rehabilitación social, para la ejecución de medidas penales, de conformidad
con la legislación vigente en esta materia.
Artículo 12.
1. La ubicación de los establecimientos será fijada por la Administración penitenciaria
dentro de las áreas territoriales que se designen. En todo caso, se procurará que cada
una cuente con el número suficiente de aquéllos para satisfacer las necesidades
penitenciarias y evitar el desarraigo social de los penados.
2. Los establecimientos penitenciarios no deberán acoger más de 350 internos por
unidad.
Artículo 13.
Los establecimientos penitenciarios deberán contar en el conjunto de sus dependencias
con servicios idóneos de dormitorios individuales, enfermerías, escuelas, biblioteca,
instalaciones deportivas y recreativas, talleres, patios, peluquería, cocina, comedor,
locutorios individualizados, departamento de información al exterior, salas anejas de
relaciones familiares y, en general, todos aquellos que permitan desarrollar en ellos una
vida de colectividad organizada y una adecuada clasificación de los internos, en relación
con los fines que en cada caso les están atribuidos.
Artículo 14.
La Administración penitenciaria velará para que los establecimientos sean dotados de los
medios materiales y personales necesarios que aseguren el mantenimiento, desarrollo y
cumplimiento de sus fines.
ANANAS AVOKADO BANANA BAZILIKA BERIVKA BELUŠI BOROVNICE BLITVA BROKOLI BUČKE BUČE CVETAČA ROM ČEBULA ČESEN FIŽOL GRENIVKA GROZDJE HRUŠKE INGVER JAGODE JABOLKA JABOLKE LIMETA LIMONE KORENJE KIVI KOROMAČ PAPRIKA RU PAPRIKA RD PAPRIKA ZE PASTINAK PETERŠILJ PESA PARADIŽNIK PARADIŽNIK MINI POMARANČA POR RADIČ RUKOLA REDKVICA SOLATA GEN SOLATA ICE SOLATA LOLA STROČJI FIŽOL ŠPINAČA ZELENA GOMOLJ ZELENA LIST ZELJE ZELJE KIT REPA ŠAMPINJONI ZELIŠČA ARAŠIDI BRUSNICA DATELNJI OREHI OREHOVA JEDRCA KOLERABA KROMPIR KROMPIR ML KUMARE MANGO MALINE MOTOVILEC MELANCANI MELONA OHROVT
nergy is the foundation of modern economic growth. However, excessive dependence on fossil fuels such as coal, oil, and natural gas has resulted in environmental degradation, air pollution, and climate change. To achieve long-term progress without compromising the needs of future generations, the world must embrace renewable energy as a cornerstone of sustainable development.
Renewable energy refers to energy sources that are naturally replenished, such as solar, wind, hydro, biomass, and geothermal energy. Unlike fossil fuels, these sources are clean, abundant, and environmentally friendly. Their adoption reduces greenhouse gas emissions, mitigates global warming, and ensures energy security for nations. In India, where energy demand is growing rapidly, renewable energy has become an essential pathway for balancing development with environmental responsibility.
One of the key benefits of renewable energy is its role in economic empowerment. Solar and wind farms create jobs in manufacturing, installation, and maintenance. Rural areas, where electricity supply is often unreliable, can benefit from decentralised renewable projects such as rooftop solar panels and small hydro plants. This not only improves the quality of life but also promotes inclusive growth by bridging the urban–rural divide.
Moreover, renewable energy strengthens energy independence. By reducing reliance on imported oil and coal, countries can save foreign exchange and protect themselves from global price fluctuations. India’s ambitious target of achieving 500 GW of renewable capacity by 2030 reflects the commitment to a cleaner and more secure energy future.
Nevertheless, challenges remain. High initial costs, intermittent supply, lack of efficient storage technology, and the need for large infrastructure investments slow down the pace of adoption. Governments, private investors, and international institutions must collaborate to overcome these barriers through policy incentives, subsidies, and research in advanced technologies like green hydrogen and battery storage.
In conclusion, renewable energy is not just an environmental necessity but also a driver of sustainable economic development. By investing in clean energy, nations can ensure growth that is equitable, environmentally sound, and capable of sustaining future generations.
In the twenty-first century, social media has emerged as one of the most influential platforms shaping human behaviour, communication, and decision-making. It is not merely a tool for entertainment but a powerful medium that impacts public opinion on politics, society, culture, and the economy.
The biggest strength of social media lies in its reach and speed. Platforms such as Twitter, Facebook, Instagram, and YouTube allow information to travel within seconds, connecting people across the globe. News, ideas, and opinions circulate widely, enabling citizens to express themselves freely. For instance, social media has become an important medium for raising awareness about social issues, mobilising support for campaigns, and holding authorities accountable.
Social media also plays a major role in democratising information. Earlier, traditional media controlled the flow of news, but today anyone with internet access can share their views and influence others. This has given rise to citizen journalism, which has highlighted issues that might otherwise have been ignored. During natural disasters, elections, or policy debates, public opinion is often shaped more by trending hashtags and viral posts than by newspapers or television.
However, the impact of social media is not always positive. The same platforms that spread awareness can also spread misinformation, fake news, and propaganda. Opinions formed on incomplete or false information can mislead people and polarise society. Moreover, excessive reliance on social media creates “echo chambers,” where individuals are exposed only to like-minded views, reducing healthy debate. The anonymity of these platforms sometimes encourages hate speech, cyberbullying, and manipulation of sentiments for political or commercial purposes.
In conclusion, social media is a double-edged sword. It has immense potential to create awareness, empower citizens, and strengthen democracy, but it also carries risks of misinformation and manipulation. The true impact on public opinion depends on responsible use by individuals, strict monitoring by authorities, and ethical practices by media companies. Balanced and informed use of social media can ensure that it remains a tool for positive change in society.
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There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. Romans 8:1
Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty. 2 Corinthians 3:17
All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out. John 6:37
But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you. 1 Peter 5:10
Ah Lord GOD! behold, thou hast made the heaven and the earth by thy great power and stretched out arm, and there is nothing too hard for thee. Jeremiah 32:17
Be careful for nothing; but in everything by prayer and supplication with thanksgiving let your requests be made known unto God. Philippians 4:6
I will both lay me down in peace, and sleep: for thou, LORD, only makest me dwell in safety. Psalm 4:8
And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. Revelation 21:4
Curie's daughter, Irene Joliot-Curie,
Curie's daughter, Irene Joliot-Curie,
Curie's daughter, Irene Joliot-Curie,
Curie's daughter, Irene Joliot-Curie,
Curie's daughter, Irene Joliot-Curie,
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Becquerel. Becquerel. Becquerel. Becquerel. Becquerel.
Becquerel. Becquerel. Becquerel. Becquerel. Becquerel.
Becquerel. Becquerel. Becquerel. Becquerel. Becquerel.
