Canada’s Atlantic Immigration Pilot (AIP) offers exciting opportunities for skilled workers and international graduates to settle in the Atlantic provinces of Nova Scotia, New Brunswick, Prince Edward Island, and Newfoundland and Labrador. Here’s a closer look at the program’s opportunities and requirements:

Streamlined Pathway to Permanent Residency:

The AIP provides a streamlined pathway to permanent residency for skilled workers and international graduates who have a valid job offer from a designated employer in one of the Atlantic provinces. It aims to address labor market needs and support regional economic development.

Eligibility Criteria:

To qualify for the AIP, applicants must meet certain eligibility criteria, including having a job offer from a designated employer in an eligible occupation, meeting language proficiency requirements (English or French), having sufficient funds to support themselves and their families, and obtaining a settlement plan approved by the province.

Designated Employers:

Employers in the Atlantic provinces participating in the AIP can hire skilled workers or international graduates to fill vacant positions that they have been unable to fill locally. Designated employers must meet certain criteria and undergo a verification process to participate in the program.

Occupational Categories:

The AIP covers a wide range of occupations, including but not limited to healthcare, information technology, finance, hospitality, and manufacturing. Applicants must have skills and experience relevant to the job offer and meet the requirements of the National Occupational Classification (NOC) system.

Language Proficiency:

Language proficiency in either English or French is a key requirement for the AIP. Applicants must demonstrate proficiency through approved language tests such as IELTS (International English Language Testing System) or CELPIP (Canadian English Language Proficiency Index Program) for English, or TEF (Test d’évaluation de français) for French.

Settlement Plan:

As part of the application process, applicants must develop a settlement plan outlining their intentions for settling in the Atlantic province where they have a job offer. The settlement plan must be approved by the province and may include details such as housing, healthcare, education, and community integration.

Permanent Residency Application:

Once applicants have secured a job offer, met the eligibility criteria, and obtained a settlement plan approval, they can apply for permanent residency through the AIP. Successful applicants and their families can enjoy the benefits of living and working in Canada’s vibrant Atlantic region.

Conclusion:

Canada’s Atlantic Immigration Pilot presents valuable opportunities for skilled workers and international graduates to pursue permanent residency and contribute to the economic growth and vitality of the Atlantic provinces. By meeting the program’s requirements and securing a job offer from a designated employer, applicants can embark on a rewarding journey to establish themselves in Canada’s eastern provinces. At Adric Immigration, we specialize in guiding individuals through the AIP application process, helping them navigate the requirements and maximize their chances of success.

Introduction

In this post, we'll be discussing something called "Virtue Ethics." This is a normative theory of ethics that's most associated with Aristotle, though has in recent times experienced a resurgence of sorts from modern philosophers, some of whom have tweaked and modified it, and in doing so have created different branches on this tree of moral theory. We will be comparing these different flavors of Virtue Ethics to that of the New Testament's, pointing out where they're similar, as well as highlighting where the NT differs (and is actually superior) from the heathens' views.
I want to preface all this with a verse and a warning:

"Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ."-Colossians 2:8

The entire Bible, over and over again, warns against syncretism. It's a running theme throughout to condemn the practice, with this verse being one of the more explicit ones to do so.
Mapping the ideas of Pagans (and especially Greek philosophers) onto the Scriptures has always resulted in people severely misinterpreting the Bible, as looking at the Word of God through a Hellenistic lens is and always has been extremely innapropiate to the author's original intent.
Whenever Greek philosophy or ideas are referenced, they're always portrayed in a bad light or otherwise used to make a point. Examples of the latter could be found in the apostle Paul's writings, as he was a fully educated Roman citizen of his day, and so he made use of known Hellenestic philosophy and literature (that he would have been familiar with) by redefining their terms and ideas in a way that would be consistent with the theology of his own religion. The apostle Peter did the same within his own epistles whenever he mentioned "Tartarus," the abyss/prison for certain disobedient angels that rebelled against God, despite the fact that the word has its roots in Greek mythology and not Hebrew religion (though, the belief that there were a group of spiritual beings that rebelled against the highest authority in the heavens was one technically shared between the two ancient cultures; even if the parties involved were vastly different, as well as the contexts of the rebellion itself).
The affect Hellenstic philosophy has had on the way people think (even subconsciously) can still be felt to this day, and can be seen in the confusion modern "Christianity" has brought on through its adoption of Gnostic teachings such as Dualism or the inherently fatalistic views that many unknowingly hold due to the error of Classical Theism.
While yes, I will be commending the heathen (unbeliever) whenever they are right with their ideas as pertaining to this subject, I will also show where they are wrong.
Let's begin.

"What Is Virtue Ethics?"

First, we need to define some terms and point out the differences between this view and others within the larger debate of normative ethics.
There are three major approaches in normative ethics, those being: Consequentalism, Deontology, and Virtue Ethics. The following are definitions of the terms:
Consequentialism – a class of normative, teleological ethical theories that holds that the consequences of one's conduct are the ultimate basis for judgement about the rightness or wrongness of that conduct.
Deontology – theories where an action is considered morally good because of some characteristic of the action itself, not because the product of the action is good. Deontological ethics holds that at least some acts are morally obligatory regardless of their consequences for human welfare.
Virtue Ethics – theories that emphasize the role of character and virtue in moral philosophy rather than either doing one’s duty or acting in order to bring about good consequences. The virtue ethicist would argue that actions themselves, while important, aren't as important as the character behind them. To the virtue ethicist, consequences are also important, but they would say that good consequences ultimately flow from a virtuous character who has made virtuous decisions. Theories of virtue ethics do not aim primarily to identify universal principles that can be applied in any moral situation, instead teaching that the best decisions can vary based on context, and that there are only some actions that would be universally evil, only because those actions could never flow from a virtuous character in the first place (e.g., rape).
Aristotle's idea of ethics is in an important respect different from most people's, especially today. Heirs as we are to Kant’s idea of duty – there is a right thing that one ought to do, as rational beings who respect other persons – and to Mill’s idea of utility – the right thing to do is that which produces the greatest good for the greatest number – most of us see ethics as concerned with actions. "The function of ethics is to help me see what I ought to do in a given situation," the modern says. Aristotle’s approach was different. His ethic is not so much concerned about helping us to see what we ought to do, as about what sort of person we ought to be.
Aristotle was concerned with character, and with the things that go to make up good and bad character; virtues and vices. His sort of ethic does not look at our action to see if it fulfils our duty, or produces a certain outcome, such as the greatest good of the greatest number, and therefore merits approval. Instead, it looks at us; at the character behind the actions, to see whether we merit approval.
Comparing Virtue Ethics with philosophies such as Deontology and Consequentialism, we are able to divide ethical theories into two kinds; act-centered theories and agent-centered theories. Kant’s (Deontological) and Mill’s (Utilitarian) approaches are act-centered, because they concern themselves with our actions, whilst Aristotle’s is agent-centered because it concerns itself with the character of a person, which in his view was ourselves and our own dispositions that prompt our actions.
Both approaches have ardent present-day advocates, and so both are alive and well. Virtue Ethicists are dissatisfied with the answers ‘modern’ act-centered philosophy offers, and look for a more flexible, person-centered approach that takes more account of the subtle varieties of human motivation. Those in this camp see ethics as being about people – moral agents – rather than merely about actions. Of course, your actions matter. But, for Aristotle and his present day advocates alike, they matter as expressions of the kind of person you are. They indicate such qualities as kindness, fairness, compassion, and so on, and it is these qualities and their corresponding vices that it is the business of ethics to approve or disapprove.
All this seems simple and uncontroversial; there are two ways of looking at an action to evaluate it morally. You can take the action in isolation and judge it, or take the agent and judge him or her.
Virtue ethicists argue that act-centered ethics are narrow and bloodless. What is needed is a richer moral vocabulary than just ‘right and wrong’. There are subtle but important differences between actions that are good because they are kind and those that are good because they are generous, and those that are good because they are just. Likewise, there are subtle but important differences between actions that are bad because they are selfish and those that are bad because they are cruel and those that are bad because they are unfair. These, and many other, distinctions are lost when we talk simply about doing one’s duty, or promoting utility. Questions of motive and of character are lost, in these asceptic terms. Modern moral philosophy won’t do: it is cold, technical and insensitive to the many kinds and degrees of value expressed in human actions. Ethics is more than just thought experiments and hypotheticals about what would be the right course of action to take in any given situation we might conjure up from the comfort of our armchair. Ethics is about doing, and about context and character.

The Different Kinds of "Virtue Ethics"

Virtue Ethics has has been developed in two main directions: Eudaimonism, and agent-based theories.
Eudaimonism (Aristotle's view) bases virtues in human flourishing, where flourishing is equated with performing one’s distinctive function well. In the case of humans, Aristotle argued that our distinctive function is reasoning, and so the life “worth living” is one which we reason well. He also believed that only free men in the upper classes of society (i.e., the aristocrats) could excel in virtue and eschew vice, being that such men had greater access to the means in accomplishing this task as they had the wealth and resources to better perform their distinctive function of 'reasoning,' and thus "live well." For the Eudaimonian, inner dispositions are what one ought to focus on in order to cultivate virtuous traits, and thus a virtuous character.
In contrast, an agent-based theory emphasizes that virtues are determined by common-sense intuitions that we as observers judge to be admirable traits in other people. There are a variety of human traits that we find admirable, such as benevolence, kindness, compassion, etc., and we can identify these by looking at the people we admire, our moral exemplars. Agent-based theories also state that the motivations and intentions behind an action are ultimately what determine whether or not said action is actually virtuous. Whereas Eudaimonism understands the moral life in terms of inner dispositions or proclivities to act in certain ways (whether righteous or wicked, just or unjust, kind or cruel, etc.), agent-based theories are more radical in that their evaluation of actions is dependent on ethical judgments about the inner life of the agents who perform those actions, that is, what the motivations and intents are of a person.
[Note: While both Eudaimonism and agent-based theories are both agent-centered, Eudaimonism is not to be confused with an agent-based theory. Both branches concern themselves more with agents rather than acts themselves, but Eudamonism focuses on the self to improve whereas the agent-based theory focuses on others to improve.]

Common Critcisims Toward Secular Forms of Virtue Ethics

Firstly, Eudaimonism provides a self-centered conception of ethics because "human flourishing" (here defined as simply fulfilling our base function as humans, which is "reason" according to this view) is seen as an end in itself and does not sufficiently consider the extent to which our actions affect other people. Morality requires us to consider others for their own sake and not because they may benefit us. There seems to be something wrong with aiming to behave compassionately, kindly, and honestly merely because this will make oneself happier or "reason well."
Secondly, both Eudaimonism and agent-based theories also don't provide guidance on how we should act, as there are no clear principles for guiding action other than “act as a virtuous person would act given the situation.” Who is a virtuous person? Who is the first or universal exemplar?
Lastly, the ability to cultivate the right virtues will be affected by a number of different factors beyond a person’s control due to education, society, friends and family. If moral character is so reliant on luck, what role does this leave for appropriate praise and blame of the person? For the Eudaimonian, one ought to be born into a status of privilege if they wish to excel in being virtuous. For the proponent of an agent-based theory, one ought to be born into a society or family with good role models and preferably be raised by such, else they have no moral exemplars to emulate.

The New Testament's Virtue Ethic

The New Testament authors didn’t sit down and do a self-consciously philosophical exercise, for this was not what they were concerned with. They were concerned with giving practical instruction to disciples of the faith, and merely trying to express the ethical implications of their spiritual experience. That being said, we know the apostle Paul was familiar with the writings of Aristotle. We can actually identify places where Paul displays knowledge of Aristotle and incorporates some of the philosopher's ideas into his own epistles. Before we do this, however, it's important we refute common misnomers about what the Bible teaches concerning ethics in general.
You probably have heard many attack the ethics of the New Testament as being primitive and simplistic. "God dictates universal commands to follow: 'do not lie,' do 'not divorce,' 'do not insult.' And the only motivating factor is escaping hellfire and obtaining the reward of eternal pleasure." But in reality, this is a gross misrepresentation of the ethics laid out in the NT. I will argue the NT advocates for a form of virtue ethics, instead of claiming the NT contains a form of deontic ethics, as it is so often assumed.
Elizabeth Anscombe was one of the most influential virtue ethicists of the 20th century. Her work helped to revive virtue ethics in the modern era, however she also criticized the ethics of the Bible for promoting a form of ethics different than what Aristotle promoted:
"...between aristotle and us came Christianity, with its law conception of ethics. For Christianity derived its ethical notions from the Torah. (One might be inclined to think that a law conception of ethics could arise only among people who accepted an allegedly divine positive law..." (Modern Moral Philosophy, vol. 33, no. 124, 1-19)
We've already dealt with the issue of the Torah in another post. The Torah is not laying down moral laws, but describing justice in the form of ancient Near Eastern wisdom literature. But does the New Testament teach a deontic form of ethics? Anscombe might appear justified in her claim, as some "Christian" theologians have explicitly taught the ethics of the NT is deontic.
However, other theologians have argued the ethics of the NT is best characterized as a form of virtue ethics. In a study of the NT, we'll support this notion. As noted earlier, one of the central features of this approach to ethics is that the aim of ethics should be on living a virtuous life. Other forms of ethics focus on directing actions when confronted with a moral dilemma, but for virtue ethics every action is a moral or immoral action because all of our actions contribute or do not contribute to living a virtuous life. In other words, for a virtue ethicist, everything we do will contribute to living a fulfilled life. Now, the NT promotes a similar idea with a slight modification. The NT changes the distinctictive function and purpose for man in Eudaimonism from "reasoning" to loving God and others instead, and thus "living well" is changed from self-centered 'flourshing' (as defined by Aristotle) to glorifying God instead. The apostles taught everything we do contributes to living a life that glorifies God:

"Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God."-1 Corinthians 10:31
"And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him."-Colossians 3:17

So we see the same idea in Paul, that everything we do can be seen as a moral or immoral action. Everything we do should be seen as contributing to living a life that glorifies god or not. As a believer, the aim is not just doing good actions to avoid punishments, but to see everything we do as glorifying God. On secular virtue ethics, all our actions are either advancing a good life or not: nourishing your body contributes to living a good life. In a Biblical context: taking the time to properly dress contributes to living a good life, and not giving into the sin of sloth. So all our actions can be moral actions in this context, and so likewise for Paul and Jesus, all we do can contribute to living a life that glorifies God.
Since God made our bodies to thrive and enjoy life, we should nourish our bodies so we can thrive as God intended for our bodies to do, thus ultimately glorifying Him. Since we were created to experience and feel enjoyment, laughing and enjoying things throughout life glorifies God as well since we're experiencing emotions that God created to be experienced. Everything we do should be to glorify God, and often all that is is living our lives in the way that they were intended to be lived. Biblical ethics is very much more than merely performing right actions, but living a virtuous life that brings glory to God.
As Jesus said:

"Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind."-Matthew 22:37b

It is also important to focus on what it means to love, which is an important aspect of what it means to be a believer. Paul makes the radical claim that to love is the entirety of the law of God:

"For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself."-Galatians 5:14

Jesus also taught that to love God and love others were the two greatest commandments (Mark 12:28-31, Matt. 22:34-40). He also extends the commandment to love beyond one's brethren, and to love our enemies (Matt. 5:44). Loving those around us is central to what it means to be a believer (John 13:34; 15:12-17, Rom. 12:10; 13:8, 1 Cor. 13:1-8; 16:14, 2 Cor. 8:8, Eph. 4:2; 5:2, Phili. 1:9, Heb. 10:24, Jam. 2:8, 1 Pet. 1:22, 1 John 2:10; 3:23).
One might suggest this is no different than the Golden Rule: "Do unto others as you would have them do to you," or a Kantian rule: "I ought never to act except in such a way that I could also will that my maxim should become a universal law." In other words, "to live well is to perform good deeds or actions and nothing more." But an important point about loving someone is it cannot be done through actions alone. For example, one could buy a gift for their spouse to cheer them up. However, one could perform this action merely because they value performing right actions without any love for the person. One could donate to charity because it is the right thing to do, and not because she cares for the people who would benefit. In such scenarios, they can be seen as idolizing moral laws, not necessarily caring about helping others.
But to love someone requires more than merely performing right actions. You cannot love someone and not care about who they are as a person and where they are heading in life. To love is to will the good of the other. Jesus chastised the Pharisees of his day for only performing right actions, but not loving their brethren in their hearts. His criticism follows Matthew chapter 22, where Jesus says the greatest commandments are to love. The implication is the Pharisees perform proper actions, but have the wrong motivations for doing so. James Keenan puts it like this:
"Essential to understanding this command is that we love our neighbors not as objects of our devotion, but rather as subjects; that is, as persons. Thus, we cannot love others only because God wants us to do so, since then we would love them as means or as objects and not as persons. We can only love one another as subjects, just as God loves us." (Jesus and Virtue Ethics: Building Bridges Between New Testament Studies and Moral Theology, pg. 86)
A critic may bring up that verses of the NT are still phrased as commands, and therefore the structure implies duties were the central aspect of Christian ethics. But the importance of duties is not foreign to Virtue Ethics. Instead of being central to the ethical framework, duties flow from a virtuous character. Virtues are active and have certain demands for which a person must fulfill in their active behavior.
According to Aristotle, knowledge of the virtues gives us practical wisdom in how to properly act. Duties flow from the understanding of the demands of virtues. To put it another way, for virtues to manifest in persons, they have certain demands that must be fulfilled. For the believer, the command of love flows from being virtuous and aligning oneself with the character of God. Commitment to the character of Christ, who perfectly carried out the will of the Father, allows us to perform right and proper actions.
The NT also contains lists of virtues the believer ought to emulate, the most famous of these is in Galatians chapter 5:
"But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, Meekness, temperance: against such there is no law." (vss. 22-23)
Now, the connection with Aristotle cannot be more pronounced. The Greek phrase "against such there is no law" is almost identical to what we find in Aristotle's politics (3.13.1284a). It seems clear Paul is teaching a similar ethical framework to what Aristotle advocated for. Paul is teaching that the believing community ought to be persons who display key virtues, and that their conduct would not need to be regulated by a law. Instead, their character should be the standard others can measure themselves by. Romans chapter 2 is also a place we see references to Aristotle, where Paul notes that when Gentiles do what the law requires, they are "a law unto themselves" (vss. 14-15). In other words, they do not need to be told to act a certain way. They have the proper virtuous character that directs their actions, to do the good the law requires. Paul is advocating in Galatians that believers should think in a similar way.
So in Galatians 5, we have affinity with the teachings of Aristotle, and in other lists of virtues throughout the NT we see a similar idea, which is that Christians were meant to display virtues primarily (Rom. 5:3-5, 1 Cor. 13:1-8, Col. 3:12-17, 1 Tim. 3:2-3; 4:7-8, Jam. 3:17-18, 2 Pet. 1:5-8). From that, good deeds will properly manifest in our actions.
Anscombe made a great point on what the focus of ethics should be:
"It would be a great improvement if, instead of 'morally wrong', one always named a genus such as 'untruthful', 'unchaste', 'unjust'. We should no longer ask whether doing something was 'wrong', passing directly from some description of an action to this notion; we should ask whether, e.g., it was unjust; and the answer would sometimes be clear at once." (Modern Moral Philosophy, vol. 33, no. 124, 1-19)
Interestingly enough, Paul lays out a similar idea in explaining Christian ethics:

"Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things. Those things, which ye have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you."-Philippians 4:8-9

In other words, the central aspect on living a Christian life was on what is virtuous, not on what is lawfully right or wrong. Right actions flow from whatever is honorable, true, and pure. Correlating with this is how Paul responds to the Corinthians who claimed that "all was lawful." Paul reminded them the emphasis is not on what is lawful, but on what is good for building a virtuous character:

"All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not."-1 Corinthians 10:23

One's main focus ought to be on what is good, not on laws that dictate behavior.
One of the key aspects of Virtue Ethics is the idea we ought to learn from virtuous teachers and imitate them. A virtuous character is obtained by imitating what a virtuous person does. This parallels a key aspect of Christian ethics. Imitating Christ was (and still is) crucial to living a virtuous life:

"For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps:"-1 Peter 2:21

Paul says in Romans 8:29 that Christians were predestined "to be conformed to the image of his Son." Jesus often taught his followers to do as he does (Matt. 16:24, Mark 8:34, Luke 6:40; 9:23, John 13:15, 34). Paul says in 1st Corinthians 11: Be ye followers [i.e., imitators] of me, even as I also am of Christ" (vs. 1). Hebrews 13:7 says to imitate the faith of the patriarchs. 1st Thessalonians 2:14 says to imitate each other. And jesus taught to imitate the good Samaritan from his parable (Luke 10:37). Imitating virtuous teachers was key for Christian ethics.
Aristotle tended to compare acquiring virtues with that of learning a practical skill, like playing an instrument or learning how to become a builder. Such practical skills are best picked up when trained by a master of that particular skill, because a teacher can always provide more insight through lessons they learn from experience. For example, an expert salesman can provide examples from his experience of what works with specific customers that a sales textbook could never provide. Many professions today require on-the-job training or experience before even hiring an applicant. The reason is: experience is key to learning a profession. Merely acquiring knowledge from a textbook or an instruction manual is often insufficient to master a skill, so why would mastering the skill of virtue be any different?
In the NT, a believer is to see the world through the eyes of Christ and to love as he loved. One cannot learn how to be a virtuous person without knowing what that life would look like. A key component of Christian theology is that the Messiah perfectly represented the Father and His will on earth, to show us how to properly live as God intended for man. This central tenet of the NT aligns well with agent-based theories of Virtue Ethics, and modifies it so that the person of Jesus Christ is the universal exemplar that one is meant to emulate. We are called to imitate him through our actions, thoughts, and desires, and to conform ourselves to the way he lived. As Paul said:

"I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me."-Galatians 2:20

If learning from Christ is key, we should briefly take a look at the Sermon on the Mount, which is said to be one of Jesus' most important series of teachings. Daniel Harrington notes:
"The sermon begins with nine 'beatitudes' (see 5:3–12) in which Jesus declares as 'happy' or 'blessed' those who practice certain virtues, and promises them an eternal reward and the fullness of God's kingdom." (Jesus and Virtue Ethics: Building Bridges Between New Testament Studies and Moral Theology, pg. 62)
Jesus laid out what a life for those that follow him look like in detail. One ought to be merciful, pure in heart, a peacemaker, thirst for righteousness, etcetera (Matt. 5:2-10). The Sermon does not merely include what right actions are, but includes sections on proper desires. Not only is it wrong to murder, but it is wrong to desire to murder or wish ill on someone (Matt. 5:22). Avoiding adultery is good, but one also should not covet after another man's woman in their heart (Matt. 5:28). In other words, merely avoiding immoral actions is not enough. One must also not desire vices. A believer is called to desire what is good.
The Sermon is not necessarily laying down universal moral commands. For example, Matthew 5:9 says, "Blessed are the peacemakers," but this doesn't imply absolute Pacifism, as it would contradict passages in the Old Testament where it explicitly says there is a time for war (Ecc. 3:8). The point of the Sermon is to teach what a virtuous life ought to look like. A follower of Christ ought to use reason to know what is proper to do in various circumstances. For example, in Matthew chapter 6, Jesus offers guidance on how one ought to pray by presenting the Lord's prayer (vss. 9-15). This is a model of how to pray. It's not a command for followers to always pray in this exact way.
In reality, the Sermon on the Mount mixes in exhortations, parables, hyperbole, declarations, commands, etc. It is best understood as displaying what a virtuous life ought to look like. It's not a law code. Building on this, it's important to understand a proper action is context sensitive. Under Virtue Ethics, one should not necessarily apply a universal maxim to every situation. Sometimes the proper action will depend on what is at stake, who is involved, what is the background, etc. Aristotle advocated against the idea there were fixed universal laws that dictate actions, and instead he argued the right action would depend on the circumstances one finds themselves in. Although the ethics of the NT may be a bit more strict, it still places an emphasis on being sensitive to the context of situations.
In 1st Corinthians chapter 8, Paul lays out instructions on how to deal with meat that has been sacrificed to Pagan idols. Instead of stating an absolute prohibition against meat sacrificed to idols, Paul instructed Christians to use reason to come to the proper ethical decision based on context. In other words, the right action is not determined only by a law. Instead, the Christian had to make the proper decision based on the context: if eating caused another to stumble, then you ought to abstain; if not, then there's no harm done. The value of the action depends on the context.
A Deontologist might reply that there's still a universal law given here: that one should always abstain if it's going to cause another to stumble. This objection can be addressed by asking: how are we to know if eating the meat will cause another believer to stumble? To answer such a question, one must be sensitive to the context, which in this case would be knowledge of the fellow believer and your relation to him. It is the context that determines the right action, not a universal law. Moreover, Paul states that the primary goal for the believer should be to love (1 Cor. 13). The first consideration is once again not the rightness of action, but having love for one another. From this, knowledge of the proper action will follow.
Paul often explains that living a proper life as a believer will take work and practice. He reminded Timothy to attend readings, practice what these things mean, and keep a close watch on himself (1 Tim. 4:13-14). Elsewhere, he directs that all believers must work on their faith (Phili. 2:12). Beyond this, he also noted that not all Christians would have the same gifts, and to accept that this was normal (1 Cor. 12). For some, certain things may be a hindrance, whereas for others it is acceptable (Rom. 14:2-4). What matters is that we love and build one another up (1 Thess. 5:11). Right actions flow from love and knowledge of virtue. Rules are not the primary motives that dictate our actions; rules are secondary in this regard.
An interesting case can be studied with regards to divorce in the Gospels. Jesus preaches against divorce (Mark 10:7-9) and it is often interpreted to mean "divorce is always wrong, regardless of circumstances." However, it should be noted the prohibition on divorce is not a universal law. The context can affect whether or not a divorce is permissible. Jesus says that one can divorce over sexual immorality. Paul also has a situation where divorce is permissible, namely if one spouse is an unbeliever and wishes to leave (1 Cor. 7:15). The implication one can derive is divorce is not ideal, but there are circumstances where it may be the proper action to take. Given the other features of Christian Virtue Ethics we already covered, the proper action to take will depend on the circumstances and what the virtuous agent thinks is the most loving thing to do. A universal prohibition on divorce is not a Christian ethic. Instead, one ought to discern the proper action from circumstances. However, it's clear in most cases divorce would not be the virtuous thing to do.
Building on this, it's important to note that within NT ethics, certain acts are always wrong. For example, idolatry and sexual immorality are always wrong (1 Cor. 10:14, Col. 3:15, 1 Pet. 4:13). There are no possible scenarios where it would be okay to rape, because such an act would never flow from a virtuous character. But this concept is not foreign to theories of Virtue Ethics. Aristotle noted that for some actions, no qualifications could make them virtuous. Actions such as rape or murder are always wrong, because they would never flow from a virtuous character. So it's not as if a Virtue Ethicist cannot claim that some actions are always wrong. They simply are qualified as being unable to flow from virtue, whereas actions like lying or waging war could be considered virtuous for the right reason.
Now, despite Christian Virtue Ethics having many similarities with Eudaimonism (Aristotelian ethics), there are also numerous differences beyond what we've already noted. One of the deficiencies of how Aristotle lays out his ethical theory is that it is essentially an all-boys club. Aristotle writes mainly to aristocratic men, excluding women and slaves. In his view, women were inferior to men and slaves lacked the necessary rational faculty. But the Christians rejected this mentality, as the teachings of Christ and the apostles were available to all (Matt. 28:19). Paul said, "There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus" (Gal. 3:28). Peter wrote that all Christians were part of the priesthood of Christ (1 Pet. 2:5). Jesus had women followers (Luke 8:2-3), and they were entrusted with delivering revelation (Mark 15:40–16:8). What we find throughout the NT is a radical change to how women were viewed in the ancient world. Paul is also likely building on Aristotle's household structure and refining it. David deSilva says the household codes of the NT are "...following the pairs laid out as early as Aristotle to such a degree as to suggest that these were standard topics in ethical instruction" (Honor, Patronage, Kinship & Purity, pg. 231). But Paul adds an important preface: submitting to one another out of reverence for Christ (Eph. 5:20-21). DeSilva says:
"...husbands, we cannot then ignore the distinctively Christian addition they bring to this arrangement; husbands are to be subject to their wives as well." (Honor, Patronage, Kinship & Purity, pg. 233)
Thus Paul doesn't break down the traditional perspective on the structure of the family, but he does add the idea that we all must submit to each other in reverence, love, unity, and cooperation because all are equal before God. There is no explicit mention in the NT calling for the abolishment of slavery, but it should be noted that Paul taught that slaves should be seen as equals. In the letter to Philemon, Paul is clear that his slave is no longer "as a servant, but above a servant, a brother beloved" (vs. 16). Thus, within Christian ethics class distinctions were supposed to evaporate. All were brothers and sisters of one family.
An important aspect of Christian ethics is that it wasn't a standalone ethical theory. It's embedded in the larger Christian worldview. The ethical framework is dependent on Christian doctrines. For Aristotle, his ethical theory is for men who were raised well. This is why these specific men desire to be virtuous and perform right actions. As for why the believer does good and desires to be virtuous, it's not because one was raised well, but because they have been activated by the power of God's Spirit (John 3:6, 1 Cor. 12:13). For believers, the reason as to why we desire to be good and virtuous is because the Spirit of God has regenerated us. He loves us so we can love others (1 John 4:19). One is meant to look to the life of Christ and what he has done by dying on the cross, to know that we are loved and forgiven. This in turn is meant to activate a good life, having seen what we have gained and been forgiven of. He calls and activates us to do similar to those around us. This is a more open system for people of all groups and classes. One only has to call upon the name of the Lord to be included. It does not require a specific gender or to be raised a certain way.
The goal of Aristotelian ethics is to achieve 'eudaimonia.' However, within the Bible the goal is as the Westminster Shorter Catechism puts it: "Man's chief end is to glorify God, and enjoy Him forever." Since the central aspect of Biblical Eschatology is that humans will continue on forever in resurrected bodies, the aim of ethics is more than living a good life presently. Living a good life now is important, but it was only one aspect in the Christian worldview. Humans are meant to live beyond this life, so the aim is also about building virtuous souls that will continue on. The importance of this is more crucial than it may seem at first. Paul said that we must all appear before judgment, so that "every one may receive the things done in his body, according to that he hath done, whether it be good or bad" (2 Cor. 15:10).
Being a virtuous person requires integrity, because one will still have to answer to God after death. If one can commit an evil act and no one finds out, then from the outside perspective he or she may still appear virtuous. Culturally speaking, the ancient world was very different from our own. All wrongdoings centered around public honor and shame. One did good to receive public honor, and one did not do what was bad to receive public shame. Right and wrong were connected to one's public honor and shame in the ancient Greco-Roman world. Thus good and evil were public ideas, not personal ideas. Ethical demands were grounded in the community in one's public appearance
The Biblical idea of an omniscient God who cared about our ethical status laid a foundation for integrity and personal guilt to emerge. Now one ought to do good because he is beholden to God, not just the community. Believers are to remain focused on God's approval and on the actions that lead them, regardless of the world's response. This lays down fertile ground for integrity to emerge. So the Biblical worldview has another important element built in that encourages ethical behavior, regardless of the honor it brings. One ought to do good because of a commitment to God not, because it might bring honor to one's name publicly.

Implications for Preterists

Paul believed that the Second Coming would happen in his generation, and prescribed certain things in the NT on the basis of that belief. An example of an exhortation that would no longer apppy to us today would be 1st Corinthians 7:24-29, where Paul argues that the times him and his fellow Christians were in called for celibacy, being that the Lord was fast approaching. It wasn't a sin if you did get married, of course; it was just harder to serve the Lord in this context if you had a family to worry about. Thus, Paul encouraged being single.
So, we need to be careful when reading the NT and determining what prohibitions or exhortations are still applicable to us today. Context is key.

I have just made an offer on a house and need advice on some of the issues that the surveyor has flagged. The house was built in the 1940s. They gave a rating of 1 , 2 or 3 for the issues. 3 being the one with urgent as an Issue , 2 being an Issue but non urgent and 1 not a problem.
These are the urgent issues a rating of 3
D5 Windows
E1 Roof structure
E3 Walls and partitions
E7 Woodwork (for example, staircase and joinery)
F1 Electricity
F2 Gas/oil
F3 Water
F4 Heating
F5 Water heating
G1 Garage
I'm not particuraly worried about the issues from F1 to G1 as from what I read it was mostly to do with Cerfificates and they looked they havent been checked in the past year. Also E7 was just a short railing which can easily be changed. D5 to E3 especially roof structure & wall and partitions.
E1 Roof structure Issue: "There is mortar torching to the underside of the roof tiling. Torching is intended to prevent driving rain and snow from entering the roof void. However, at least some of the torching has perished and this causing a significant amount of sand and dust to fall within the roof void. Part of the roof void has been covered with what appears to be a non-breathable sarking felt. This has been improperly installed over the top of the timber battens, allowing and moisture caught by the felt to penetrate the timber causing rot. Condition rating 3. the felt should be removed and the timber inspected by a specialist"
Does this seems like a big issue ? Anyone had experience of this ?
E3 Walls and partitions: "There was sporadic low and high readings along the side and rear internal wall that may be an indication of the Damp Proof Course (DPC) has started to fail or it could be as a result of condensation from poor heating/ventilation. Condition rating 3. This requires further investigation."
Does this seem worrying to you ? Is this expected in most houses ?
D5 Windows: "There is a timber framed single glazed window between the kitchen and conservatory. This would have original been an external window and appears to have now been painted shut. There was no visible safety stamp to the glazing. Where there is no visible safety stamp it is unlikely that safety glass has been installed. Condition rating 3. In the interest of your safety we recommend the glazing is replaced now."
Do you consider this to be as series as the what surveyor says ?
There were 14 flagged as 2
D1 Chimney stacks
D2 Roof coverings
D3 Rainwater pipes and gutters
D4 Main walls D6 Outside doors (including patio doors)
D7 Conservatory and porches
D8 Other joinery and finishes
E2 Ceilings E4 Floors
E5 Fireplaces, chimney breast and flues
E6 Built-in fittings (built-in kitchen and other fittings, not including appliances)
E8 Bathroom fittings
E9 Other
F6 Drainage
Do you think any rated as a 2 that I should particuraly worry about ?

I completed an apprenticeship last year at very large banking corporation at their London office.I was really surprised but happy to get this role as I had been unable to work for years after high-school due to really bad mental health, getting a role with a salary and working an average work week along with getting a qualification was something I never thought I'd be capable of doing. The main reason I went for this was that it gave me experience and a chance to progress after the apprenticeship, I met older apprentices at the company who said they got a decent salary bump and promotion after they finished their course, so the prospects were looking good and I could finally be an adult. I did finish my apprenticeship but there was some faff about getting me a full time role as the company is going through a big reorganisation and not hiring big at the moment, they ended up extending my apprenticeship contract for a few more months until HR got their stuff together to send me the permanent contract. When I finally got the contract, I saw they had given me a "massive" £800 pay rise and bumped up 2 job levels, this didn't seem right so I messaged another apprentice to see if he got similar but turns out the himself and the other 2 apprentices that stayed all got bumped up 8 job levels along with a £15k + payrise. I was so disappointed and internal movement at the company isn't possible right now, and probably wouldn't be for my team as we are so isolated from the rest of the company both in terms of the floor my office is on and us having little contact with other departments. I started applying to new jobs soon after but I've had no luck, even considered another apprenticeship but I hated the last one so much, and they don't pay as much as I'm on now, it's not really an option. I'm just stuck, it's been 7 months and I'm so stuck, I just don't want to be here anymore.

Hello people!
I had applied for a Tourist visa for 6 months and it got approved today and I got my Passport back. However the dates mentioned on the Visa are 24 May till 24 November.
The issue is while I applying I had clearly mentioned that I intend to visit the UK 2 times and had clearly given the dates as well. 1st occasion from June 1 (for the Champions League Final) and then on November 26 (for my Graduation Ceremony).
And in my cover letter, I had even mentioned that I want my 6 months to start from May 30/May 31 so that both my visits will be covered under this visa only.
But the dates are not what I had hoped and applied for as I will have to reapply and pay €300 again for Visa which I do not want to. Can anything be done now?
Thank you for your time.

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I’m an international student who has already accepted an unconditional offer and have just received my CAS letter. I am currently about to start on my student visa application.
My passport expires in June 2025 and as my university is far from my country’s consulate in London, I would prefer to renew my passport in my home country before I start my course.
However, my CAS letter already states my current passport number. If I renew my passport I would get a new passport number and get my uni to send me another CAS letter which would take more time. Furthermore, I have been told that the British consulate in my country might hold my passport for up to a month while they process my visa and my new passport may also take up to 3 weeks to arrive. I am worried that the passport renewal and visa process may take up too much time as it is already May.
Here are the two options I am considering:
a) Renew my passport now. Wait for my uni write me a new CAS letter when my new passport arrives and then apply for a student visa (long route)
b) Go through the visa process with my current passport and CAS letter. Renew my passport after I have received my visa and travel to the UK on my new passport (shorter route but not sure if its allowed)

Dobrý den! I'm a middle eastern guy planning to do a bachelors in business administration in Brno, starting the upcoming winter semester.
Can you please inform me about the job market in Brno for international students?
I'd say my only relevant skill is I'm good at English(IELTS Band:8.) Do you think I should develop a new skill in the next few months to have a better chance at getting a good part time job? What skill should that be?
To briefly tell you about my situation, my parents are able and would be willing to cover all my expenses for the whole program but as a grown man(20), I dont want to depend too much on them. So to what extent can i cover my expenses doing part time job in Brno?
in Czech:
Dobrý den! Jsem mladý muž z Blízkého východu a plánuji studovat bakalářský obor v oboru podnikové administrativy v Brně, počínaje nadcházejícím zimním semestrem.
Můžete mi prosím poskytnout informace o pracovním trhu v Brně pro zahraniční studenty? Řekl bych, že mým jediným relevantním dovednostem je dobrá znalost angličtiny (IELTS Band: 8). Myslíte si, že bych měl v následujících několika měsících rozvíjet novou dovednost, abych měl lepší šanci získat dobrou brigádu? Jaká dovednost by to měla být?
Abych vám stručně popsal svou situaci, moji rodiče jsou schopni a ochotni pokrýt všechny mé výdaje po celou dobu programu, ale jako dospělý muž (20 let) nechci na nich příliš záviset. Do jaké míry mohu pokrýt své výdaje prací na částečný úvazek v Brně?

Disclaimer: I am Chinese and cannot speak or read Uyghur. Xinjiang is a vast land, and the online communication of residents is strictly controlled, so even people from different regions are unaware of the specific situation in other regions, and there are significant differences between different regions. I tried to cross validate using sources from different ethnic groups as much as possible, but my language definitely caused some bias in my sampling.
There is a long-term tense relation between local ethnic groups, especially between the Han and Uyghur ethnic groups. A local Han who sympathized with the Uyghur told me that his American friend who visited described it as "racial segregation, and it was spontaneous among people.".
Other ethnic minorities also have resentment towards Uyghur people due to Uyghur nationalism. They also suffered from repression, although not as severe as the Uyghurs. Some blame the government, while others blame the Uyghurs.
Local Han generally believe this is what Uyghurs deserve. Mainland Chinese are generally unaware of this matter due to censorship, but no hostility towards Uyghurs.
Not all, but there are definitely some events that meet the criteria for terrorist attacks. It also involves indiscriminate attacks on other ethnic minorities and Uyghur who do not agree with them.
CPC actually tries to conceal these events as much as possible. If it is really impossible to conceal, their public deaths are much less than what actually happened, whether the deceased were Han Chinese, attacked Uyghurs, or attackers. The public parts are due to the controversy caused by the discovery of large-scale detention.
What other separatists did was also concealed as much as possible. CPC seems to primarily aim to avoid resentment towards the Uyghurs as a whole among the majority of people in China, and pretend its rule is prosperous and unshakable.
A local Hui who have been hacked by terrorists before:

If officials claim nothing happened, means manything happened. If officials claim one or two people died, means a group of people have died. If officials claim thirty people died, means a village has disappeared.
Separatists and CCP went to war, and the people suffered.

Uyghurs mainly reside in the southern Xinjiang region and are mainly poor farmers. Most areas in southern Xinjiang are mainly Uyghur, although Han immigrants have appeared in urban areas in the past two decades. Before the crackdown, a rural Uyghur may have never seen any native Chinese speakers in their lifetime. When I visited there last year, most adult Uyghurs can't speak Chinese at all, and most who speak fluent Chinese are businessperson. I visited there with the company of a local Uyghur friend(abbreviated as T). Most of the repression was lifted in 2021, and what I saw was a mild version:

Small mosques are demolished or sealed off. The landmark mosques has been preserved, but locals dare not enter because it poses a risk of getting them into trouble. Inside are mainly tourists. All Arabic slogans have been covered or replaced with Uyghur versions. Halal symbols are prohibited. Some tourists are Uyghurs from northern Xinjiang. They have greater freedom. Locals are not allowed to wear Ḥijāb or grow large beards. Uyghur ethnic clothing without religious significance is also taboo. The stores sell them, but only for tourists. All cutting tools on the street are restricted to fixed objects with iron chains. Economic decline. Not many locals consume. During the period of severe repression, people had no income. Even civil servants are owed wages by the government due to financial constraints. Before 2017, schools almost exclusively taught Uyghur language, and local teachers were also Uyghurs who did not speak Chinese. Now it's almost pure Chinese. T is worried about the hidden camera when speaking. All taxis have prominent cameras. All polices are Uyghur. T claims that after 2021, who is visible on the streets is not police, but just security guard disguised. The real police are either undercover or hiding. All signs are bilingual or in Chinese. Simple Uyghur language signs are prohibited. Ethnicity can be distinguished by appearance. When others notice that we are a mixed ethnic team, they will be surprised.

The riots were mainly initiated by Uyghurs from rural areas in southern Xinjiang. This place has been subjected to the most severe repression.
The total population of Uyghurs is over 10 million. No one can be certain how many had entered the camp. They don't have an interconnected database for this. I read a local official privately claiming that perhaps 500,000 are a close number. When I mentioned that Western media claimed the number was one million, and T felt it was an underestimate. Another Uyghur from a northern city think this is an exaggeration.
As of now, Uyghurs, even if living in mainland China, dare not post too many opinions on these matters through online. Others lives Xinjiang cannot either. When they post content that the local government deems inappropriate, they may be knocked on and asked to delete their posts. This is highly unlikely to happen in other regions.
A local programmer told me, if the photos you take accidentally include any part of camps, when it is post online, it would disappear directly.
In the past few years, the density of Uyghur people visible in the inland has significantly increased. Young people from various ethnic groups in Xinjiang seem to be generally trying to leave Xinjiang due to limited freedom and insufficient income. Riots and repression have both led to loss of the Han population. A resident of Urumqi told me that the actual population here may only be half of what is recorded on paper. Xinjiang government is attempting to recruit Han Chinese from mainland China to settle down.
In mainland, when reside in hotels, Uyghurs will be registered by the police. Only specific qualified hotels are allowed to accept them. Several male Uyghurs said they may have been raided and inspected by the police at night.
Uyghurs have different opinions. I do know three Uyghurs clearly express that CPC's suppression is generally good, although they still complain. This includes T, whose father was once detained in a camp. I don't know the proportion of different opinions. The random Uyghurs themselves seem unclear about this too.
The camp seems to have different levels. My data point from Uyghur in rural area of southern Xinjiang and specifically, there was indeed a terrorist attack carried out by the residents from this town, so this is the most extreme situation. By T, camp and repression were described as:

In 2017, if you are an adult male and not in school or college, likely to enter a camp. This is about 80% of men. It almost came to an end after September 2019. Two thirds of them had returned. (The rest are mainly sentenced, with a few deaths) Pure torment. Later, the government was afraid of the West, and people gained meat in their diet and skill training. (about diet, I explain as the financial difficulties faced by the Xinjiang government. After the camps attracted international attention, they received more funding from the central government.)
Government know they just need to persuade the househead. Women and children will obey him. Many excuses be used to get you into the camp. Sometimes it's intentional to provoke you, and when conflicts occur, they tell you that your viewpoint is flawed (needs to be modified). They will inquire and analyze from neighbors what you have done before and recently. If you lie, they will find out. TBH, Han cadres are most rational. The main ones bullying us are Uyghur cadres.
Submissive people were released after one or two years. Disobedient people were sentenced to prison. Who completely disobeys had died. There are an average of 400 families in the village. They would receive seven or eight corpses from the camp. Those sentenced families have had difficult times. Only women and two children in the family, difficult to survive. Women are easily bullied, children do not obey her, wander around and do not help her with work. The villagers did nothing wrong. My father is not interested in religion. When he returned from the camp, he spoke Chinese more fluently than me. Outsiders recruiting locals for terrorist attacks, then they fled, and locals were retaliated against. Many people here are uneducated. They are easily deceived by outsiders (to create a terrorist attack/riot). This is brainwashing to prevent them from being deceived by outsiders. I hate those outsiders. They have caused many families to break down, and give us Uyghurs a bad reputation. Islam is good, distorted by these people. I dislike the local extremist religion before. I was not even allowed to sing.

He described the welfare policy:

The government has established new villages. You only need to pay a small fee to move over. Most of the expenses are subsidized by the government. They have carried out infrastructure construction. Our living environment has improved a lot. But the economy has not been developed, and our income has not increased. If your family is considered trustworthy, you may be helped to start a business in mainland. If someone is sentenced, their family will receive financial assistance.

He is a firsthand witness to the terrorist attack that occurred locally:

This has been reported as the death of thirty Hans. It's completely different. Terrorists intercepted the road and killed all Han trapped in the convoy. The Uyghur who resisted them were also killed. The actual number of deaths is over a thousand. I can't believe my childhood friends would kill people. The next day, the tank arrived at our village. All participants had been captured. The rest of us were frequently visited by cadres. Terrorists intercept convoys by chopping down trees. So the government forced the people to cut down the trees next to the road a few years ago.

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KEY TAKEAWAYS

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Discovering what is linen unlocks a world of elegance and refinement, especially within the vibrant context of South Africa. This natural fabric, celebrated for its classic appeal and sustainable qualities, plays a pivotal role in both fashion and home decor. Let's delve deeper into the texture and durability of linen and explore its versatility in home decoration.

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Due to its natural origins and eco-friendly production, linen has become increasingly popular among South African designers and homeowners looking to make eco-conscious choices. Products made from linen – from elegant draperies to crisp bedding – not only imbue homes with a sense of luxury but also carry forward a legacy of environmental stewardship. As more people seek out sustainable options, linen's appeal continues to grow, merging home decor trends with timeless tradition.
Using linen in your home is a nod to both the past and the future, blending cultural heritage with modern sustainability ideals. By choosing linen, you contribute to a global movement towards more responsible consumption patterns, all while enriching your home with pieces that tell a story. It's a fabric that transcends mere utility, becoming a symbol of careful craftsmanship and respect for the environment – values deeply embedded in South African culture.
Whether it's through the touch of a linen tablecloth or the embrace of a linen throw, integrating this fabric into your home decor offers a seamless blend of style, comfort, and conscious living. Linen's durability and biodegradability ensure that your choice is not only an investment in aesthetics but in the planet's future as well.

CARING FOR YOUR LINEN

Linen, known for its breathability, durability, and effortless charm, has become a staple in the realm of home decor, blending seamlessly with the aesthetic desired by many South African households. When integrating pieces like India ink home decor or any linen-based items into your space, knowing how to care for this fabric can preserve its beauty and longevity, ensuring your best home decor remains in prime condition.
Firstly, always check the care label before laundering your linen items. Typically, linen is machine washable in lukewarm water on a gentle cycle. Use a mild, liquid detergent to avoid any harshness on the fibres. It's crucial to avoid bleaching your linen, as this can weaken the fibres and alter the colour, diminishing the natural beauty of the fabric.
Drying your linen correctly is just as important as how you wash it. While tumble drying on a low heat setting is generally safe, air drying is preferable for preserving the fabric's quality and reducing energy consumption. Hang or lay your items flat in a shaded area, as direct sunlight can cause fading.
Ironing linen, while not always necessary thanks to its naturally relaxed texture, should be done while the fabric is still slightly damp. Use a medium-hot iron and press on the wrong side to avoid shiny marks. For an immaculate finish, consider using a steam iron.
For linen items that are part of your home decor, like draperies or upholstered furniture, regular vacuuming with a soft brush attachment can minimise dust accumulation. Spot clean any spills immediately with a damp cloth, avoiding rubbing, which can embed stains deeper into the fabric.
Remember, linen's beauty lies in its natural, slightly wrinkled appearance, embodying effortless elegance and comfort. By following these care tips, you'll ensure your linen home decor continues to add a touch of warmth and sophistication to your home, embodying the best of practicality and style.

INDIA INK'S LINEN COLLECTION

When exploring what is linen and its applications in home decor, India Ink stands out as a beacon of quality and innovation within the South African context. Their linen collection merges traditional elegance with contemporary design, ensuring your home not only reflects style but also exudes comfort.
At the heart of India Ink's home decor philosophy is a commitment to using premium linen fabrics. Recognised for its durability, breathability, and elegance, linen brings a touch of luxury and a sense of natural beauty to any space. Whether you're revamping your bedroom, updating your living area, or adding finesse to your bathroom, India Ink offers an extensive range of linen products to elevate your home's aesthetic.
Their collection showcases a variety of linen items including, but not limited to:

• Luxurious bed linens that promise to transform your sleep experience,
• Elegant tablecloths and napkins designed to complement your dining area,
• Sophisticated curtains that blend functionality with style, providing privacy while inviting just the right amount of natural light.

What sets India Ink apart is their keen eye for detail and their embrace of linen's natural characteristics. Acknowledging linen's inherent propensity for slight wrinkles, India Ink designs embrace this texture, adding a relaxed yet elegant charm to their products. This approach not only highlights the authentic quality of the fabric but also ensures that every item from their collection adds a distinct character to your home decor.
Investing in India Ink's linen collection guarantees you're bringing into your home a piece of fabric known for its archival integrity and strength. Moreover, their linen selection is curated to cater to the best home decor tastes, seamlessly blending functionality with aesthetic appeal. Whether you're after the crisp, clean look that a touch of starch can provide or the more casual, lived-in appearance, India Ink has you covered.
Exploring India Ink’s home decor offerings allows you to experience the unique charm and sophisticated comfort that linen brings into a space. Their collection highlights how this ancient fabric continues to hold relevance in contemporary decor, marrying tradition with modernity in the most elegant manner.
Exploring India Ink's Linen Collection reveals more than just the timeless elegance of linen; it unveils a world where durability meets luxury in every thread. By choosing their linen products, you're not just adding a piece of fabric to your home. You're embracing a tradition of sophistication and comfort that has been cherished for centuries. Whether it's the gentle embrace of bed linens or the refined touch of tablecloths and curtains, India Ink ensures that every item enriches your living space with a blend of classic and contemporary design. Their commitment to quality and attention to the natural beauty of linen make their collection a perfect choice for those looking to infuse their homes with a sense of refined charm and enduring style.

FREQUENTLY ASKED QUESTIONS

WHAT IS THE DIFFERENCE BETWEEN COTTON AND LINEN?

Cotton and linen have distinct fibers; cotton is softer and more versatile, while linen is naturally stronger and known for its durability, breathability, and luxurious feel. Each has its unique characteristics catering to different needs and preferences.

WHAT HAPPENS IF LINEN GETS WET?

Linen can shrink when wet, a common trait among fabrics. To minimise shrinkage, it's best to wash linen at lukewarm temperatures, around 40°C, on a gentle cycle, preserving its quality and dimensions.

HOW CAN YOU TELL IF FABRIC IS LINEN?

To differentiate linen from cotton, dampen a finger and press it against the fabric. Linen absorbs moisture faster and more visibly due to its fewer surface fibres compared to cotton, making it distinguishable through this simple test.

WHAT ARE TWO CHARACTERISTICS OF LINEN?

Linen stands out for its strength, durability, UV protection, lightweight nature, rapid moisture evaporation, and antibacterial properties. These features contribute to its lasting appeal and suitability for a wide range of uses, from clothing to home decor.

WHAT ARE THE ADVANTAGES AND DISADVANTAGES OF LINEN?

Advantages: Linen keeps you cool, is easy to clean, and when organic, uses natural dyes beneficial for both health and the environment. Disadvantage: The main drawback is its cost, which can be significantly higher than other fabrics. Regular washing without tumble drying is recommended to avoid permanent creases.

A bit of backstory i lived in a 20 square meters apartment since high school because my parents house was too small to fit all 5 children and because im the eldest i had to move out first.I mean its not a big deal and i find a good job and rented this small apartment.After 2 years of hard work i get promoted to a new state and i earned 200000$ in the next 5 months so i was happy to finally be able to buy i house.I found a house in a nice neighborhood for a good price and it has 3 bedrooms 2 bathrooms,kitchen and big garden in the fornt.
When I moved to the new neighborhood, I was filled with optimism and hope. The house was exactly what I was looking for - peaceful, with a beautiful garden and enough space for my favorite hobby, gardening. The first few weeks everything was wonderful. My neighbors seemed friendly, except for the neighbor next to me who will call Karen.
At first I didn't pay much attention to her unfriendly looks and comments. But over time, things started to deteriorate. Karen was clearly not happy with my presence and never missed an opportunity to show it. It started with complaints about the smallest things - noise from my lawnmower when I cut the lawn, my flowers that "disrupted the aesthetics" of the neighborhood, and other such ridiculous claims.
One day, while I was working in the garden, Karen came over and started yelling that I was disturbing the peace of the neighborhood. I tried to calm her down and explain that I was just doing my job, but she wouldn't listen. This was the first sign that she was not going to be easy to deal with.
Soon after, Karen began calling the police with false accusations. He claimed that I was in my house illegally and that I was probably a criminal. When the police came, I showed them my title deeds and explained the situation. They quickly realized that Karen was making false accusations and warned her to stop complaining.
But that didn't stop her. She started sending letters to the municipality, organizing neighborhood meetings to complain about me, and spreading rumors that I had a criminal record. All this became so unbearable that I decided to take more serious measures.
One night, after Karen called the police again with false accusations, my patience ran out. I waited until late in the evening when everything was quiet. Then I approached her house and saw that she was still awake, sitting in the living room watching TV.
I knocked on her door. Karen opened the door with a smile, expecting another neighbor to complain about me. But instead, she faced me. Before she could say anything, the rage and frustration that had been building up in me was unleashed and I hit her.
Karen fell to the ground, shocked and scared. I leaned over her and told her in a low but firm voice that it was high time she stopped trying to harm me. I made it clear to her that I would not tolerate her harassment any longer and that if it continued I would go to the authorities and file a formal harassment complaint.
After this incident, Karen changed her behavior. She no longer engaged with me and even avoided contact with me. I went about my life in peace and enjoyed my garden. Although I did not condone violence, I realized that sometimes people like Karen need to be put in their place to understand that they cannot act with impunity

reposting the following as i've had only one response over a few webstes. that probably indicates some info is missing, or it's hard to say, but i really need to know because preparing for and taking the GRE would take a month or more. (so, if you really can't say, saying that would also be helpful.)
again, my main interest would be something like comparative political economy, things like looking at international markets and relationships between industry and government. i may also specialise in something like IPE or the political economy of development, don't know yet, but i will have a good idea by the time i'd apply, i think.
i really don't want to do a masters, because from where i am i can't get into any good politics/political economy masters (at least at schools where serious research is done, which as i understand it is critical because i'll need letters from good people). doing a masters in international economics at a good school is my only alternative, but i don't know if it's necessary; i think i've signaled my ability to do research pretty well already.
"i would appreciate some pointers on whether it's a realistic possibility i'll get into any phd programs - it'd be very good to know because studying for the GRE would be a big time commitment. i am in economics but planning to make the switch to political science, probably something related to (international) political economy and comparative politics.
i have a 1,2 average in a 3-year quant-oriented econ degree (the grade basically corresponds to a first's in the UK system). i have A's in statistics, maths, and econometrics courses and i'll do some empirical work in my thesis. it's one of the best german universities although it's pretty unknown internationally. i have about a year of RA experience and one semester of TA. will get letters from my bosses (one of which is a pretty famous economist), and my thesis supervisor. i plan to take the GRE.
i was thinking about applying to the following schools. basically (top15) - (top5) [of course, i'll look into individual school fit with my interests, but that's sort of the range i'm interested in attending.]

• Emory
  
• UCSD
  
• Chicago
  
• Ohio State
  
• UW Madison
  
• NYU
  
• Cornell
  
• UNC Chapel Hill
  
• Duke
  
• Chicago
  
• UCLA
  
• Michigan
  
• Berkeley"
  

Welcome to the School of Tango, where passion, rhythm, and connection come together to create an unforgettable dance experience. Located in the heart of Buenos Aires, our school is dedicated to preserving and promoting the artistry of Tango through immersive classes, workshops, and events. Join us as we dive into the world of Tango and discover how our school can help you unlock your inner dancer and embrace the beauty of this iconic dance form.
Why Choose Our School of Tango?

1. Experienced Instructors:
   • Our School of Tango boasts a team of experienced instructors who are passionate about sharing their love for Tango with students of all levels. With years of experience and expertise, our instructors provide personalized instruction, expert guidance, and constructive feedback to help you become the best dancer you can be.
2. Comprehensive Curriculum:
   • Whether you're a beginner taking your first steps in Tango or an experienced dancer looking to refine your skills, our school offers a comprehensive curriculum that caters to dancers of all levels. From fundamental techniques and basic steps to advanced choreography and performance skills, we cover all aspects of Tango dance and music.
3. Interactive Learning Environment:
   • Learning Tango is about more than just mastering the steps – it's about connecting with your partner, expressing yourself through movement, and immersing yourself in the rich culture of Tango. Our school provides an interactive learning environment where students can feel comfortable exploring their creativity, building confidence, and forming lasting connections with fellow dancers.
4. Diverse Class Offerings:
   • Whether you prefer group classes, private lessons, workshops, or social dancing events, our school offers a variety of class options to fit your schedule and preferences. With flexible scheduling and convenient locations, we make it easy for you to pursue your passion for Tango and take your dancing to the next level.

Experience the Magic of Tango at Our School:
Ready to embark on a journey of passion, rhythm, and connection? Join us at the School of Tango and experience the magic of Tango like never before. Whether you're a seasoned dancer or a curious beginner, our school welcomes you with open arms and invites you to explore the artistry of Tango in a supportive and inspiring environment. Contact us today to learn more about our classes, workshops, and events, and take the first step towards becoming the dancer you've always dreamed of being.
https://www.schooloftango.com/

Antisionism has gained momentum as an international movement, drawing individuals from various backgrounds who share a common disdain for the town of Sion and its traditions. At the core of this movement is a rejection of the dialect spoken in Sion, which differs from standard Swiss German and is considered by Antisionists to be inferior or unworthy of preservation.
Moreover, Antisionists express contempt for Sion's culinary delights, dismissing traditional dishes such as raclette, fondue, and rösti as bland or unappealing. They view the town's cuisine as emblematic of a narrow-minded provincialism that they seek to challenge and transcend.
In addition to language and cuisine, Antisionists critique Sion's cultural practices, viewing them as outdated or parochial. They reject the town's folklore, festivals, and customs, which they perceive as reinforcing stereotypes and inhibiting progress towards a more cosmopolitan society.
The Antisionist movement has sparked heated debates both within Switzerland and beyond. Supporters argue that their critique of Sion is rooted in a desire for cultural diversity and inclusivity, advocating for a more cosmopolitan and open-minded approach to community identity.
However, critics of Antisionism contend that the movement promotes cultural elitism and undermines the unique heritage and traditions of Sion and its inhabitants. They argue that diversity should be celebrated within communities rather than used as a pretext for denigrating local cultures.
As Antisionism continues to gain traction, it highlights broader tensions around globalization, cultural identity, and the preservation of local traditions. It forces us to confront questions about the nature of belonging, the value of cultural diversity, and the boundaries between appreciation and appropriation.
Ultimately, the Antisionist movement against the Swiss town of Sion serves as a reminder that cultural identity is a complex and multifaceted phenomenon, shaped by historical, social, and political forces. While critique and dialogue are essential for progress, it is crucial to approach these discussions with sensitivity, empathy, and respect for the diverse perspectives that enrich our global community.

Hi everyone - I'm part of the Decult organisation down in New Zealand (www.decult.net). We're a team who are focused on raising public awareness around high-control groups while also providing support and advocacy for people who choose to leave them. Decult was founded this year by Anke Richter, author of CULT TRIP: Inside the world of coercion & control (www.ankerichter.net)
In October we are holding the first cult awareness conference in Australasia, where a mixture of authors, educators, counsellors, academics and survivors will share their expertise and personal stories. Our keynote speaker is Dr Janja Lalich (www.janjalalich.com) who is one of the primary international authorities on cults.
We really want to capitalise on all this expertise being in one place by creating a lasting documentary film resource, made available to everyone, so others can gain a deeper understanding of harmful dynamics in cult-like groups and how to support cult leavers better. As such we're raising funds to cover the production of this documentary via our Boosted Campaign page (www.boosted.org.nz/projects/decult-documentary) Any donation, no matter how small is appreciated.
Cults cause harm. Coercive control in high-demand groups is a human rights and mental health issue that is not widely recognised yet. Let's start that conversation.

Hi all, currently experiencing a bit of trouble regarding employment in VIC. I've asked around for some assistance and currently running into a dead end and looking for some guidance on what to do next. For the sake of anonymity, I've left the names of all parties involved vague.
So I (34 m) was referred by my partner (32 f) to the company she is currently working for at the tail end of Feb. The role is an entry-level position and is right up my alley in terms of work background. I was invited for an interview and received positive feedback. However, I was informed a few days later that my inability to commence immediately (I needed 2 weeks notice for the company I worked for at the time) resulted in the role being filled by another candidate. Unfortunate but understandable and was informed that they'll keep me in mind should there be another position available in the future. Was bummed out for a little bit but that's just how life is sometimes.
A few weeks later, in March, one of the managers contacts my partner after work hours asking if I was still interested in working for the company for a similar role. Of course, I accepted immediately and waited for their HR team to contact me with the official offer via email. Late March, I received an email from the company stating that the initial role I applied for in March has opened up once again. Ecstatic, I emailed them back accepting the role. They then mentioned that they will begin the onboarding process and that I should provide my references to which I promptly did.
Its important to mention that I firmly believed that I was going to be hired at this point since they specifically mentioned the role in the email and that they will begin the onboarding process. Learning from the previous experience with the hiring procedures, I turned in my resignation letter to the company I was working for. Luckily, my manager at the time allowed just one week of resignation period since they were happy I was moving into the industry I wanted to be in. My last day at that company was the last day of March so it all kind of worked out.
April comes around and I advised my new employer that I am able to start as early as the first week and they replied saying that they will proceed with the onboarding process and send the necessary paperwork to be filled in (referral forms, contracts etc.). A week goes by, they let me know that there was an internal delay but eventually they inform me that the referral forms have been sent. A few days later they receive all the forms they needed and confirmed it with me. I eagerly await for the employment contract to be sent to me as I assumed that was the next step.
This brings us to mid-April. The HR manager mentions that there have been some changes internally and they will contact me via phone. They call me, apologizing letting me know that the company is unable to continue with my application due to a change of requirements. The initial role has switched to a more demanding one which I am not qualified for. They informed me the very last minute, leaving me with the feeling of being misled, my time wasted, and unemployed. Not to mention the distress I've experienced.
I've taken the following weeks to reach out to Fair Work, Job Watch and Consumer Vic. I was advised to file a formal complaint to the company using the complaint template on the Consumer Vic site as they said that they have violated section 31 of the Australian Consumer Law.
I have drafted the complaint but I am not sure what to do next. Do I contact a lawyer before doing this? Does my partner need to move companies? Do I reach out to the company and have a formal discussion? I am currently at a loss. Can anyone offer any advice regarding my situation?
Tl;dr: company rescinded job offer after leading me on for weeks leaving me unemployed and stressed

I’m so tired of seeing these talentless nepo kids and other cringe attention seeking content makers make unfathomable amounts of money and do everything the middle class cannot even dream of. I hate instagram and youtube for promoting this.
We’re all slaves of the grind while someone else with not even minimum talent dances in front of a camera and makes crores and goes on international trips every month.
We as a subreddit or we as a community were not even able to cancel Aryan Nair, an SA or Diya Krishna and her family who are evident casteists.
I know I can only cry about it lol. Me blocking them wouldn’t cause a tinge of difference. Just absolutely hate this trend that’s it.

Introduction

In the vibrant city of Pune, renowned for its educational institutions and cultural heritage, stands a beacon of creativity and innovation - the International School of Design (INSD). As the best designing institute in Pune, INSD has carved a niche for itself by fostering an environment where aspiring designers can transform their passions into professions. This blog post delves into why INSD Pune is regarded as the best institute of textile design in Pune and how it stands out as the best designing institute in Pune, providing a comprehensive guide for those looking to embark on a creative journey.

Why Choose INSD Pune?

INSD Pune offers a unique blend of traditional and contemporary design education. It is a place where creativity meets practicality, ensuring that students are not only skilled artists but also industry-ready professionals. Here are some reasons why INSD Pune is the top designing institute in Pune:
1. Comprehensive Curriculum: The curriculum at INSD Pune is designed to cover all aspects of design, from fundamentals to advanced techniques. It includes courses in fashion design, interior design, graphic design, and textile design, making it the best designing institute in Pune for a well-rounded education.
2. Experienced Faculty: The institute boasts a team of experienced faculty members who are industry experts. Their guidance ensures that students receive not just theoretical knowledge but practical insights, preparing them for real-world challenges.
3. State-of-the-Art Facilities: INSD Pune is equipped with modern facilities and resources, including well-equipped studios, computer labs, and a resource-rich library. These facilities provide students with the tools they need to bring their creative visions to life.
4. Industry Exposure: Regular workshops, seminars, and internships with leading industry professionals provide students with invaluable exposure to the design world. This hands-on experience is crucial for their development as designers.
5. Placement Support: INSD Pune has a strong network with top companies in the design industry. The institute's dedicated placement cell ensures that students find the best career opportunities post-graduation.

Fashion Designing at INSD Pune

INSD Pune offers a comprehensive fashion design program that covers all facets of the industry. The program is designed to nurture creative talents and provide them with the skills needed to succeed in the competitive world of fashion. Here's what makes INSD Pune the best designing institute in Pune for fashion design:
· Holistic Learning Approach: The fashion design curriculum includes modules on fashion illustration, pattern making, garment construction, and fashion marketing. This holistic approach ensures that students are well-versed in every aspect of fashion design.
· Creative Freedom: Students are encouraged to experiment with different styles and techniques. This creative freedom allows them to develop their unique design aesthetic.
· Fashion Shows and Exhibitions: Regular fashion shows and exhibitions provide students with a platform to showcase their creations. These events are attended by industry experts, providing students with invaluable exposure.

Interior Designing at INSD Pune

The interior design program at INSD Pune is tailored to meet the demands of the modern design industry. It focuses on creating functional and aesthetically pleasing interior spaces. Here's why INSD Pune is the best designing institute in Pune for interior design:
· Practical Training: The interior design curriculum includes practical training in areas such as space planning, color theory, and material selection. This hands-on approach ensures that students are ready to tackle real-world design projects.
· Industry Projects: Students have the opportunity to work on live projects and internships with top interior design firms. This industry exposure is crucial for their professional development.
· Design Competitions: Participation in national and international design competitions helps students hone their skills and gain recognition in the design community.

Graphic Designing at INSD Pune

Graphic design is an essential aspect of visual communication, and INSD Pune offers a comprehensive program that covers all aspects of this dynamic field. Here's what makes INSD Pune the best designing institute in Pune for graphic design:
· Cutting-Edge Software Training: The graphic design curriculum includes training in industry-standard software such as Adobe Photoshop, Illustrator, and InDesign. This ensures that students are proficient in the tools used by professionals.
· Creative Projects: Students work on a variety of creative projects, including branding, advertising, and digital media. This diverse portfolio prepares them for a range of career opportunities.
· Portfolio Development: A strong portfolio is essential for a successful career in graphic design. INSD Pune provides guidance and support in developing a professional portfolio that showcases students' skills and creativity.

Textile Designing at INSD Pune

Textile design is a specialized field that combines art and technology to create innovative fabrics and materials. INSD Pune is recognized as the best institute of textile design in Pune for its comprehensive program that covers all aspects of textile design. Here's why:
· Innovative Techniques: The textile design curriculum includes modules on fabric printing, dyeing, weaving, and embroidery. Students are encouraged to experiment with different techniques to create unique textiles.
· Sustainability Focus: With the growing emphasis on sustainability in the fashion industry, INSD Pune incorporates eco-friendly practices into its textile design program. Students learn about sustainable materials and processes, preparing them for the future of the industry.
· Industry Collaborations: Collaborations with leading textile companies provide students with practical experience and exposure to the latest industry trends.

Student Life at INSD Pune

INSD Pune is not just about academics; it offers a vibrant campus life that enhances the overall learning experience. Here are some aspects of student life at the best designing institute in Pune:
· Creative Environment: The campus is designed to inspire creativity. With well-designed spaces for collaboration and individual work, students can find the perfect environment to fuel their creativity.
· Clubs and Societies: Various clubs and societies provide students with opportunities to pursue their interests and develop new skills. These extracurricular activities are a great way to make friends and build a professional network.
· Events and Festivals: Regular events, workshops, and cultural festivals make campus life exciting and enriching. These events provide students with opportunities to showcase their talents and learn from industry experts.

Conclusion

INSD Pune stands out as the top designing institute in Pune due to its comprehensive curriculum, experienced faculty, state-of-the-art facilities, and strong industry connections. Whether you are interested in fashion design, interior design, graphic design, or textile design, INSD Pune provides the perfect platform to kickstart your creative career. With a focus on practical training, industry exposure, and holistic development, it is undoubtedly
the best designing institute in Pune. So, if you are looking to transform your creative passion into a successful career, INSD Pune is the place to be. Enroll today and embark on a journey of creativity and innovation.

An open letter to Benedictine College and Harrison Butker
I first came across the Harrison Butker’s 2025 commencement speech at Benedictine College on Twitter. It was a short snippet of the speech and I was in disbelief of what I heard. Intrigued, I went to YouTube to find a recording of the whole speech before drawing further conclusions. Now, I am nearly beyond words.
I grew up in the Catholic Church, attended a Catholic high school, and do still consider myself to be Catholic, although not without my own qualms with the church. However, this is not about that. I am also a more recent college graduate. I graduated from a large public university 5 years ago and am looking forward to obtaining my graduate degree next year, both degrees I have worked incredibly hard for and am immensely proud of. I don’t remember my own commencement speech, but if it was anything like this, I am glad I don’t- I loved my undergraduate experience and will be proud to have my diploma framed and hanging one day. Harrison Butker’s speech is condescending, out of touch, and against the very values of your school. You both, Benedictine College and Harrison Butker, owe these graduating students an apology.
As a proudly Catholic college, I do not hold issue you or your choice in speaker with promoting Catholicism and the beliefs of the Catholic Church, even in regard to politics; while I may not agree, that is your choice to do so and one that underlies the foundation of your school.
The class of 2025, as with many recent graduates and current students, have had to work through a unique set of hardships as a whole, beyond the personal hardships we all face. Mr. Butker is not a recent graduate, nor is he working directly with a school or university. College is a change for everyone from high school, with the course load, schedule, and independence, but beyond the nervousness and uncertainty that comes with this new phase, students are able to rely on the fact that since its inception, the college experience has been relatively stable, until the COVID-19 pandemic. Students, and faculty, were forced to rapidly adapt to a situation that we knew very little about and had no history to guide us. To minimize that, say that “it is not unique,” especially as someone who was not experiencing it from an educational aspect, is disrespectful to students and faculty, regardless of beliefs on the issue. Pandemics are not new, nor are controversial policies, but what these students faced, was new. I know of no other time during our history, where thousands of students were nearly overnight told to immediately leave their housing and worry about their finances and shelter as not everyone has the means to find new housing or go back to their parents, have food outside of the dinings halls, or access to a computer and internet to complete their coursework where they had planned on attending in person or using university resources, when these things are apart of what students pay thousands of dollars for or take loans to afford as part of their college expenses. Whether or not you support these policies and changes, that does not lessen the unique hardships faced or make a student wrong for adhering to them when failure to do so could result in greater consequences. If there is another time where this has happened, I am happy to be referred so that I can learn. It is one thing to say that the feelings of uncertainty and anxiety around new policies and adapting to them are not unique, but another to say that the challenges these students faced as a result of policy is not unique, it is disrespectful, condescending, and completely out of place as someone who did not experience it.
Beyond this, it is even more disrespectful to diminish the accomplishments of particularly the female graduates of your university by allowing your speaker to advocate forgoing using their degree and instead, choose being a wife and mother. To Benedictine College, if this is what your school advocates, then why charge tuition to your female students? How will they pay for it or pay off their loans for it? Do you expect your female graduates to marry a man who will pay off their debts? What happens if they don’t or if they choose a vocation in religious life, are their debts forgiven? To take it a step further, why admit female students at all if their degree is not meant to be used? A yearly tuition of $35,000 seems a greedy ask to attain what becomes a useless degree. Maybe this is not something you support, but I have yet to see any statement indicating dissent with this position. The Benedictine sisterhood and St. Scholastica, its founder, take pride in education and she herself do not choose the vocation of marriage. How would St. Scholastica be able to attend your college when she found her vocation to be in the religious life? To Harrison Butker, how dare you? I am happy for you and your family that your wife can be a homemaker if that’s what she wants to do, but that is completely out of touch for what nearly all of these students will face as they graduate. Your family can comfortably live on just your salary of over $4 million per year, but you are a minority in this situation. You speak of not allowing cost of living to prohibiting where you live, but with your salary, I’m sure there are few areas you cannot find suitable housing and access to food. Is one supposed to choose to live in circumstances where they do not have a stable shelter in favor of a more traditional priest? Earlier in your speech you mention “accepting your lane and staying in it,” I believe you should have taken your own advice, because your lane is far wealthier than mine and likely all of the graduates you are speaking to. Most families will need two salaries to live in even a fraction of the comfort you live and even then, may not be comfortable. From what I understand, you went to GT on a scholarship, another minority, factor in student loans, and the comfort fraction becomes even smaller. Should a family live in a constant state of worry about money so that a woman can be a homemaker? You spoke of charity and the platform God has given you, but I do not see you using your wealth for charitable acts to support the lifestyle you advocate in these graduates. You decide to speak for women and presume they are most excited at the prospect of marriage and children when you are speaking to congratulate them on a major accomplishment that has little to do with their future as a wife or mother. Can a woman not find fulfillment and a calling as a valuable member of the workforce and a wife and mother. As a woman who anticipates graduating from medical school in one year, is being a doctor not part of God’s plan for me? As I understand it, my vocation, is not between being a wife and mother or being a doctor, but of the calling to serve as a married, single, or religious person. You make it seem as though I cannot be both a doctor and family woman one day. You make remarks about controlling how and when children are conceived. You condemn IVF and surrogacy when a large portion of woman and men in this country struggle with infertility or health conditions making a pregnancy incredibly dangerous. If a woman cannot naturally have a child then is she not to be a mother? Do you also condemn adoption as it a choice and controlled method of becoming a parent? Is it only if a woman is unable to conceive naturally that it is acceptable to work rather than be a homemaker? I have always been taught in my experience with the Catholic Church to welcome children into your life whenever they come about, not as a barrier to being a working mom. You have laid out the options as black or white, mother or worker, when I believe the advice is to be open to and welcome God’s plan for you in both areas of your life. Not only do you advocate for the females graduates to forgo the workforce when this is an unrealistic path for most, but in doing so, you add extra pressure to the male graduates to provide in an unrealistic way. At what cost do men take higher paying jobs they are unhappy in so that their wives can be homemakers? You have worked hard to get to where you are, say you are doing something you love, and are able to show the fruits of that labor, should these graduates not show all of the knowledge and skills they have gained through earning their degree?
To Harrison Butker, I, too, am Catholic. I believe we also are similar in that we question right from wrong and do not just blindly accept the things that are fed to us. You say that our priests and bishops are anointed by God, but quickly question that anointing. I now question you, in who you are to question who has been anointed by God. You point out it is your duty as a father to lead your son. In our faith, we call our priests Father, but you call us to question and right them, should they not lead us? Should we not follow the quote you use of trusting our priests to translate the teachings of the Bible for us? Does your son question you and what is your response? You call for priests and bishops to be righted but also to stay in our lane. I do not mean to support the actions of our church leaders either way, but as an individual am not following what you ask of these graduates.
To Harrison Butker, you say you speak from experience, but it seems your experiences are vastly different than most of the graduates you speak to. Your statements contradict one another, in questioning our church leaders, staying in our lane, and even speaking of your wife as someone who converted to Catholicism but later question being with someone of a different faith, not allowing for change. As I have stated before, it is one thing to speak of shared feelings, but another to speak of a shared experience. You give advice in black or white rather than ideas for consideration and reflection. Listening to your commencement speech, I can’t imagine I would have found excitement for the future and wisdom as I start to move forward on my own. Had this been my speech to give, I couldn’t speak to a lot of the challenges these students faced, but can empathize with the fears of stepping out of the student life and uncertainty about my future. I could speak to how being able to adapt to challenges, facing hardship in my own way has made me strong and able to persevere and that they too have grown to be stronger and able to persevere too, even if they are not confident. I could speak to how money is not always the most important thing in life, your church, your family, your community are all things to reflect on when making decisions about the future. But, this was not my speech, it was yours. My ideas may not be right, maybe it has more “fluff” than yours, but they do not tell me the right or wrong way to live my life, as that is between me and God.
To Benedictine College, much of this is address to Harrison Butker. However, this is the person you chose and supported in giving a commencement speech. What is address to him, is also a reflection of what you support and believe, and the message you hope to send your graduates off with. I am not one of your graduates, happy to say I am not with this speech, but at least for me, this is the representation I have of your school.
To Benedictine College and Harrison Butker, you both owe the graduates an apology for these disrespectful and confusing sentiments as they enter a new and stressful chapter of their lives.
To the Benedictine College class of 2025, congratulations!

I'm an international student in the U.S. and my mom came all the way from my country to visit me for my graduation (I'm from a small city and graduating from an Ivy League school so it's a big deal there and I really wanted her to see me graduate) and to help with me as I move to my new apartment. The economic situation in my country isn't good at all and she didn't have the funds to travel (she has a private practice and is also a university professor. The private practice doesn't provide any substantial income and she is in a lot of debt covering the rent for that office.) I'm on full financial aid and my college helped pay for her flight. She brought a lot of food items to help me here and since she could not afford to stay in an airbnb, she asked to stay in my dorm room (which is spacious.)
One day after her arrival, she gets sick (she has sinusitis) and I just found out she didn't buy travel insurance for herself before her trip (she said she thought there would be no point in buying it.) I've been taking care of her but the situation is tough. She doesn't like the US food so doesn't eat much and I order food from restaurants which she also doesn't like, wants specific things she uses back home when she's sick that's not available in the U.S. over the counter, etc. I bought her meds from CVS, fruits, soup, etc but she is still sick. Meanwhile, I'm moving out soon and she wants to stay with me at my new place for two weeks (which I'm totally fine with but I'm not sure how easy that would be given her condition.)
I'm now feeling guilty for not being able to afford taking her to the doctor or for not being able to book an airbnb for her. Also, initially she intended to stay with me for 3 months but I was honest with her and said this might not be the best situation for both of us. Am I bad daughter to her? Am I being frugal? How can I best help her? I also feel bad for myself because I have no time to spend my last weeks with my friends who are all moving away after graduation and am overall really stressed.
If anyone has any advice I would really appreciate it. Thank you so much
TL;DR: mom got sick while visiting me for my graduation and doesn't have health insurance. I'm also a student with limited funding available and don't know what to do.

I currently work as a Senior Data Scientist in a R&D team. My coworkers are amazing, and my workload is decently relaxed. It is important to know that I have 2 under 2, so enjoying my time at work and being able to take it easy are quite valuable.
Through my network, an opportunity came by with what would be a natural next step in my career. It is a position with the responsibilities of a Lead Data Scientist, although they internally call it Senior. I would be leading a team of about 7 people and deciding the direction of the department. I got a job offer, that isn't really in line with the responsibilities, but they are very eager for me to join so I am certain I can negotiate up to where I feel the compensation would be fair. I will turn down the offer if they don't match a compensation that fits the responsibilities.
Assuming the negotiations go well: the issue I am having is whether going to my next career step is worth it right now.
The change in salary would be around 400 euros a month before taxes. However, at this new place I would be able to work 4 hours more (4 days of 9 hours, instead of 4 days of 8 hours), meaning I would actually go up a total of about 800 euros a month before taxes. This does mean I would be working more.
This is a lot of money, especially with all the expenses we have with our kids. However, we currently get by fine, so it is not a necessity.
To sum up my thoughts:
Objectively, I should negotiate a better salary and a title increase. This way it would be better for my resume and open up the next step in my career (Principal Data Scientist) sooner. Making steps in salary now will also have an impact on the rest of my career. My current job has a glass ceiling due to a very senior-heavy staff. There is no way to make the step to Lead Data Scientist. My current job has been dangling a promotion in salary (not title) in front of me for a while now. This is somewhat frustrating, and if I choose to stay is something I would need to address with my manager. I really enjoy working with my colleagues. It has been years since I felt at home in a workplace as much as here. If it were not for this opportunity to come by, I would not have been looking to make this step right now, and would probably have looked into making this step in a year or 2, when the kids are a bit older and working more takes less of a toll on me. To summarise my options:
I take the new job, work 4 more hours per week, have more responsibilities, be busier when I'm at work, and increase my salary by 800 euros before tax. I stick with my current job without a salary increase, but enjoy the laid-back work life I have now.