'The Public Safety Leadership Program (PSLP), hosted by McDaniel College, provides students with a solution-centered approach to public safety by adopting a multidisciplinary methodology.
Admission Requirements
• Admission is selective and based on professional achievement and organizational responsibility.
• Applying to this program requires completion of an online application at mcdanielcollege.usc.edu.
Program Schedule
• The PSLP is 48 hours, taught every second Tuesday and Friday in August, September, and October.
Humility is an integral virtue toward cultivating proper consumption habits. Even if individuals are aware that the consequences of their actions have negative effects on the environment and other beings, often they simply do not care, which obviously they should. Humility is having an understanding that humans are not the center of the world. Through being humble, individuals will no longer see themselves as the most important beings on the planet. This is an important aspect of changing behaviors because if individuals are mindful of their actions but do not care about the consequences, there will be no behavioral change. In the case of the supposed “cage-free eggs,” even if individuals are mindful of their actions, without humility they may not care about the living conditions of the chickens themselves, because in their minds humans are most important, and therefore human pleasure is more important than the suffering of other beings.
The world economy is not completely free. There are limits to international trade. In the large majority of developing countries, the government heavily supports businesses by, for example, having state-owned banks lend them money at extremely low interest rates. Such government support has alarmed the United States and other rich countries. They fear that given the huge number of developing countries with government-subsidized companies, the rich countries will be flooded with extremely cheap imports, which will bankrupt many of their own companies and cause a wide-spread loss of jobs. Rich countries have therefore demanded “a level playing field,” pressuring this group of developing countries to abandon government support if they want to join the international trading system. Of course, complying with this demand will effectively dash these countries’ hope of becoming prosperous.
Until recently, conventional wisdom on the benefits of positive feedback on performance has never been seriously challenged. Indeed, when success is followed by feedback in the form of praise, the performer is likely to experience increases in intrinsic motivation and self-efficacy. This, in turn, is apt to result in increased effort and persistence that can lead to improved performances. However, there is now reason to believe that the beneficial effects of praise may be limited to performances where the factors of effort and persistence are the major determinants of quality. Where the quality of a performance is largely determined by skill (e.g., the pole vault versus the 100-meter dash), offering praise may actually harm performance. Early work on this question had led Baumeister and his colleagues to favor a self-attention explanation. Praise may cause individuals to become self-conscious and to focus on the components of their performance. The already automatic and coordinated features of a skilled performance are thereby disrupted. Otherwise, if effort and persistence are the requisites for success, then praise remains a valuable instructional tool for coaches.
Our preference for, attraction to, and ability to remember stories are facts about human psychology that need scientific explanation. There are powerful motivations for uncovering the sources of our addiction to stories. First and most obvious, understanding the springs and sources of our attachment to narrative may make us better able to harness it in the service of other human needs and aspirations. Social psychologists share an interest with marketing executives and movie producers in discovering exactly how it is that stories satisfy in the way nothing else does. Knowing why would mean more effective advertising messages, political campaigns, screenplays, and so on. It’s not just science writers seeking a place on the nonfiction bestseller lists who should care about knowing why narrative has such a hold on us. With good answers to this question, we might be able to improve science education, at all levels, even the communication of information among scientists themselves. At a minimum, we’d be able to more reliably identify barriers to broader scientific understanding.
When we think counterfactually, we put aside mental models we habitually rely on and create new ones. For example, a famous home appliance company, now, one of the largest in the industry, transformed itself in the 1980s. At the time, the company was in crisis: the factory was run down and in debt. The new chairman decided the company would have to move beyond making passable but lackluster refrigerators. He pulled seventy-six fridges off the production line—any that had even minor faults—and asked employees to smash them up. It was a symbolic act to shift thinking from the factual to the counterfactual: What could we do if we got rid of the existing system? Without imagination, all you would be doing is destroying the current reality. A cow, for instance, could not understand the point of bulldozing a moderately useful barn, whereas this might prompt an imaginative human to start making a mental model of something that doesn’t exist yet.
Whereas tribal economies are often correctly described as cashless, subsistence based, and simple in technology, these obvious contrasts to the commercial system alone do not explain their achievements. Equally important are the built-in limits to economic growth that characterize tribal societies and the fact that tribal peoples explicitly recognize their dependence on the natural environment. In this respect, one of the key concepts in tribal economics is that of ‘limited good,’ described by George Foster as the assumption that “all desired things in life ... exist in finite and unexpandable quantities.” Tribals make this principle central to their economic system, while market economies operate on the completely opposed principle of ‘unlimited good,’ assuming that “with each passing generation people on average will have more of the good things of life.” Within a tribal economy several specific attributes, such as wealth-leveling devices, absolute property ceilings, fixed wants, and the complementarity of production and needs, all center on the principle of limited good and contribute directly to the maintenance of a basically stable, no-growth economy.
How does folk music become world music? Does it lose its attributes as folk music once it circulates globally? Perhaps no other music yields answers to these questions more directly than Celtic music. There are few places in the world, within and without the world music scene, where Celtic music has not made its presence known. It is hard to imagine a metropolis anywhere in the world that does not have at least one pub or bar hosting live Celtic music; in large cities such as Vienna, Sydney, and Tokyo, one can pick and choose from an abundance of Celtic offerings almost every night. Celtic music is a staple of world music festivals, and Celtic music festivals have enjoyed almost unchecked proliferation in the past decade. The phenomenal success of Celtic music, nonetheless, has depended on its ability to retain its folk roots.
* staple 주요소, 주성분 ** proliferation 확산
민속음악은어떻게월드뮤직이되는가?그것은일단세 계적으로유통되면민속음악으로서의속성을잃어버리는가?아 마도어떤다른음악도켈트음악보다더직접적으로이질문들에 대한답을주지는않을것이다.월드뮤직계의내외를불문하고, 세계에는켈트음악이그존재감을알리지않은곳이거의없다. 세계어느곳에서도라이브로켈트음악을진행하는술집이나주 점이 적어도 한 곳도 없는 대도시를 상상하기는어려운데, Vienna,Sydney,Tokyo같은대도시에서는거의매일밤수 두룩하게제공되는켈트음악을가려서고를수있다.켈트음악 은월드뮤직축제의주요소이며,켈트음악축제는지난10년동 안거의억제되지않는확산을누려왔다.(켈트문화와언어에대 한관심은,독립을되찾은유일한켈트지역인아일랜드에서시작 하여,지역적자치권을얻기위한운동과밀접하게연관되어왔 다.)그럼에도불구하고,켈트음악의경이적인성공은그민속적 뿌리를유지하는그것의능력에의존해왔다.
Test 3-19)
Stranger and more harmful than fads, crazes are a kind of contagious foolishness with serious consequences. Usually, crazes are economic in nature, including a boom, in which many people desperately try to buy something of wildly exaggerated value, and a bust, in which many madly try to sell a worthless thing. The most famous craze is probably the tulip mania that swept Holland in 1634. For some unknown reason, the Dutch developed a passion for tulips. Eventually, one bulb cost as much as a large house. Soon, the Dutch were more interested in making a fortune out of tulips than in growing them. People bought bulbs only to sell them for a huge profit. They were astonished when people who returned from long trips abroad did not share this appreciation of the bulbs at all. It was widely known that a sailor mistook a valuable bulb for an onion and ate it with his herring. Eventually, people began to realize that the price of tulips could not keep rising forever. Thus, the boom was broken and the price of tulips fell sharply, bankrupting thousands.
The origin of all aesthetic themes is found in symmetry. Before man can bring an idea, meaning, harmony into things, he must first form them symmetrically. The various parts of the whole must be balanced against one another, and arranged evenly around a center. In this fashion man’s form-giving power, in contrast to the contingent and confused character of mere nature, becomes most quickly, visibly, and immediately clear. Thus, the first aesthetic step leads beyond a mere acceptance of the meaninglessness of things to a will to transform them symmetrically. As aesthetic values are refined and deepened, however, man returns to the irregular and asymmetrical. It is in symmetrical formations that rationalism first emerges. So long as life is still instinctive, affective, and irrational, aesthetic redemption from it takes on such a rationalistic form. Once intelligence, calculation, balance have made their way in, the aesthetic need once again changes into its opposite, seeking the irrational and its external form, the asymmetrical.
