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As the sun shines brighter and the days grow longer, summer beckons students with its promise of freedom from textbooks and lectures. It’s the perfect time to unwind, do your assignements, explore, and perhaps most importantly, earn some extra cash. Whether you’re saving up for tuition fees, planning a trip with friends, or simply looking to pad your wallet, there are numerous ways for students to make money during the break. Fear not! We’ve got you covered with a rundown of ways to hustle during the break.

1. Freelance Gigs

Freelancing is the ultimate summer hustle. Whether you’re a wordsmith, a graphic designer, or a coding wizard, there’s a gig waiting for you. Websites like Upwork, Fiverr, and Freelancer connect you with clients seeking your skills. Write blog posts, design logos, or build websites—all from the comfort of your beach towel.

2. Part-Time Jobs

Traditional part-time jobs are still a solid choice. Retail, food service, and customer service positions abound during the summer. Not only do you earn money, but you also gain valuable experience in teamwork, communication, and problem-solving.

3. Camp Counselor

Remember those carefree days at summer camp? Now you can be the one creating those memories for others. Camp counselor gigs involve leading activities, supervising kids, and making s’mores by the campfire. Plus, you’ll get a healthy dose of nostalgia.

4. Lifeguarding

If you’re a strong swimmer, consider lifeguarding. You’ll save lives (no pressure!) while soaking up the sun. Plus, the tan lines will be epic.

5. Research Assistantships

Channel your inner Hermione Granger and assist professors with research projects. Not only will you learn about your field, but you’ll also build connections that could lead to future opportunities.

6. Social Media Management

Turn your Instagram addiction into a money-making venture. Businesses need social media managers to handle their online presence. Post witty captions, engage with followers, and watch those likes turn into dollars.

7. Resident Assistant (RA)

Living on campus? Become an RA! You’ll guide fellow students, plan events, and mediate roommate squabbles. Plus, free housing and a stipend—score!

1. Delivery Driver

With the rise of food delivery services like UberEats, DoorDash, and Postmates, becoming a delivery driver has never been easier. Whether you prefer driving, biking, or even walking, delivering food offers flexible hours and competitive pay, allowing you to earn money on your own terms.

1. Creative Ventures

Do you have a passion for crafting, photography, or handmade goods? Channel your creativity into a side hustle by selling your creations on platforms like Etsy, Instagram, or at local craft fairs. From handmade jewelry to custom artwork, there’s a market for every niche, allowing you to turn your hobbies into a profitable business venture.

1. Food Service Fanatic

Restaurants, cafes, and ice cream parlors are booming in the summer. These jobs offer flexible hours (perfect for that spontaneous beach trip!), and the fast-paced environment keeps things interesting. Plus, free (or discounted) food is a major perk!

Bonus Tips for the Savvy Student:

• Leverage Your Skills: When searching for gigs, think about your existing skills and experiences. Can you translate languages? Offer graphic design services? Highlight your strengths to stand out from the crowd.
• Network Like a Boss: Tell your friends, family, and professors that you're looking for work. You never know who might have a lead!
• Be Responsible: Remember, earning money is great, but don't let it interfere with your studies or relaxation time. Plan your schedule wisely and prioritize!

Remember:

• Safety First: Always prioritize your safety when meeting with clients or working independently.
• Be Clear on Pay: Discuss payment terms upfront to avoid any misunderstandings.
• Taxes, Taxes, Taxes: Depending on your earnings, you might need to file taxes. Research tax requirements for freelance income.

Conclusion

Summer isn’t just about lazy afternoons; it’s a chance to hustle and pad your wallet. Whether you’re freelancing, guarding pools, or leading campfire sing-alongs, embrace the summer hustle. Your bank account—and your future self—will thank you.
In addition, you can also join our community at 911papers_homworkhelp for more tips or need help, and also to connect with other students who share similar academic experiences.
911papers.com

Hi folks, I am not from iitk, I run a community in north india for web3 events, projects and dev connect. I know an org which is looking to host one in IITK can someone help me for this? A free workshop with opportunities and swags from a leading web3 org!

If you are in the position to support my work, I have a patreon, venmo, and a paypal set up. Just three dollars a month makes a huge difference! No pressure though, I will keep posting these pieces publicly no matter what - paywalls suck.
You can signup to receive a monthly email with links to my posts or subscribe to Keep Track’s Substack (RSS link).

Kansas

Despite voters overwhelmingly rejecting a constitutional amendment that would have allowed abortion restrictions in the state, Kansas Republicans passed several anti-abortion bills into law late last month, overriding the governor’s veto.
The first bill, HB 2436, makes it a crime to “coerce” someone into having an abortion. Democrats attempted to widen the scope of the bill to include all kinds of reproductive coercion, like pressuring someone to become or stay pregnant and prohibiting their access to birth control, and enshrine a right to “reproductive autonomy.” Republicans voted down the amendment.
The second bill, HB 2749, requires medical facilities and providers to (1) ask patients their reason for having an abortion and (2) report the data, including personal information about the patient, to the legislature every other year. Gov. Laura Kelly (D) agreed with the objections of Democrats and reproductive rights advocates, saying when she vetoed the bill that there is “no valid reason to force a woman to disclose to the legislature why she is seeking an abortion.”

• Democrats offered numerous amendments to HB 2749, including one to require men to report to the legislature their reasons for having a vasectomy and another requiring men to report why they are seeking treatment for erectile dysfunction. Republicans rejected all of them.

Finally, the Republican legislature overrode Kelly’s line-item veto allocating $2 million to the Pregnancy Compassion Awareness Program, created last year with a different veto override. The program is run by an anti-abortion group called the Kansas Pregnancy Care Network, which refers pregnant people to crisis pregnancy centers designed to use misleading information to discourage them from obtaining an abortion.

Louisiana

Louisiana’s legislature is doubling down on its anti-abortion laws, passing bills to increase criminalization and refusing to add exemptions to its abortion ban.
Earlier this month, the Louisiana House took up a bill passed by the Senate that would make it a crime, punishable by jail time, to possess abortion-inducing medication. SB 276, sponsored by 23 Republicans and one Democrat, was initially written to create a punishment for coercing someone into an abortion without their knowledge or consent (e.g. spiking a drink). However, House legislators recently added an amendment to the bill that classifies mifepristone and misoprostol as Schedule IV substances alongside some opioids and benzodiazepines. A pregnant person possessing the drugs for their own use could not be charged, but others who intend to distribute them to pregnant people seeking an abortion or store them for their own potential future use would face up to ten years in prison.

“Neither is a drug of abuse or dependence, and that is what the controlled drug schedule is for,” said [emergency room Dr. Jennifer] Avegno of the abortion drugs. “It makes no scientific or medical sense to put these drugs in the same category as Xanax or Valium.”
Mifepristone is a drug that blocks a hormone called progesterone, which is necessary for a pregnancy to continue. Misoprostol causes uterine contractions, causing the body to expel the pregnancy tissue. Mifepristone is also used to treat Cushing’s disease, a hormonal disorder. Misoprostol is also used to induce labor, manage a miscarriage and in the treatment of ulcers. Neither are addictive. “People do not go around taking them and getting dependent and having bad outcomes because of it,” said Avegno. “It’s like saying your blood pressure medicine or insulin is a drug of abuse.”

A week later, Republicans on the House Criminal Justice Committee voted 7-4 to reject a bill to add rape and incest exceptions to the state’s total abortion ban. House Bill 164, written by Democratic Rep. Delisha Boyd, would have allowed girls younger than 17 to have abortions if they became pregnant as the result of sexual assault.

“That baby [in the womb] is innocent … We have to hang on to that,” said committee member Rep. Dodie Horton, R-Haughton, who voted against the bill. Rep. Lauren Ventrella, R-Greenwell Spring, also voted against the legislation, saying the proposed law would be difficult to enforce. Teenagers who had consensual sex might feign rape or incest in order to get access to abortion services, she suggested…
Dr. Neelima Sukhavasi, a Baton Rouge doctor specializing in obstetrics and gynecology, also implored the lawmakers to approve Boyd’s proposal. She and her colleagues have delivered babies for pregnant teenagers, including mothers as young as 13, since Louisiana’s abortion ban went into effect two years ago. These young pregnant people can experience health complications that affect them for the rest of their lives, Sukhavasi said, and sometimes don’t have the mental capacity to handle the births. “One of these teenagers delivered a baby while clutching a teddy bear,” she told the committee.

The Committee also killed three other bills: HB 56, to allow abortions in cases of spontaneous miscarriage or nonviable pregnancy; HB 63, to clarify that the removal of an ectopic pregnancy is not an abortion under state law; HB 293, to add protection for physicians who do not intend to induce abortion by prescribing certain medications.

Texas

Meanwhile, in Texas—a state that pioneered the war on women and reproductive rights—a man initiated legal action to sue people who helped his former partner obtain an out-of-state abortion.
The man, Collin Davis, filed a petition in a state district court seeking permission to launch legal depositions to collect evidence for a potential lawsuit under a Texas law that contains civil liability for anyone who “aids and abets” an abortion. According to his lawyer, Jonathan Mitchell (who crafted the anti-abortion law), Davis is seeking to sue “co-conspirators and accomplices…involved in the murder of [his] unborn child.”

“Fathers of aborted fetuses can sue for wrongful death in states with abortion bans, even if the abortion occurs out-of-state,” he wrote. “They can sue anyone who paid for the abortion, anyone who aided or abetted the travel, and anyone involved in the manufacture or distribution of abortion drugs.”
Molly Duane, a senior staff attorney with the Center for Reproductive Rights, described Mitchell’s statement and general approach as misleading “fearmongering.”
“People need to understand that it is not a crime to leave Texas or any other state in the country for an abortion,” said Duane, who is working with lawyers from the firm Arnold & Porter to represent the woman and others targeted in the Davis case. “I don’t want people to be intimidated, but they should be outraged and alarmed.” Duane described the woman’s relationship with Davis as “toxic and harmful.”

Mitchell also represents a different man who pursued a similar claim last year: Marcus Silva engaged Mitchell to sue the friends of his estranged wife for allegedly helping her obtain abortion pills. Evidence later revealed that Silva knew about the plans beforehand and did not intervene, likely intending to use the threat of legal action as a way of forcing his partner to halt divorce proceedings.

Monday’s counterclaim illustrates, in painstaking detail, exactly how Silva—aided by Mitchell—allegedly deployed this tactic. It was only after Brittni’s abortion was complete that Silva revealed he knew about the plan and, according to the lawsuit, threatened to turn her in if she didn’t submit to his continued abuse. He even showed the police photographs of messages discussing the possibility of an abortion. “Once I finally got home with the girls he had been drinking and he told me that he knew,” Brittni texted one friend. “He’s using it against me.” In another message, she wrote, “Now he’s saying if I don’t give him my ‘mind body and soul’ until the end of the divorce, which he’s going to drag out, he’s going to make sure I go to jail for doing it.” […]
The counterclaim points out another flaw in his argument: Silva himself “is responsible for the alleged injury for which he seeks to recover.” He “knew that Brittni planned to terminate her alleged pregnancy and acquiesced in accepting Brittni’s actions,” so “it would be unconscionable to permit him to benefit by changing his position now.” His claims, in short, are barred “by unclean hands,” because he effectively entrapped his estranged wife—covertly discovering her plan to terminate the pregnancy, then allowing her to go through with it for the express purpose of blackmailing her into staying with him.

Indiana

A three-judge panel of the Indiana Court of Appeals last month unanimously recognized a religious freedom challenge to the state’s complete ban on abortion.
The case, brought by Hoosier Jews for Choice and four anonymous women of various faiths, alleges that the ban interferes with “their sincere religious beliefs that require and direct them to obtain abortions” criminalized since the law took effect in 2023. According to Jewish law, a fetus does not have personhood until birth, and abortion is required if the pregnancy endangers the life or health of the mother.

Brief of Hoosier Jews for Choice (and other plaintiffs): As indicated by the declarations of numerous rabbis, Judaism teaches that a fetus becomes a living person only at birth, and prior to that is considered part of the woman’s body, without independent rights. Abortion should occur and is mandated to end a pregnancy that may cause serious consequences to a woman’s mental or physical heath. Judaism also recognizes that physical health risks are not limited to those likely to cause substantial and irreversible impairment of a major bodily function. Judaism stresses the necessity of protecting the physical and mental health of the woman—a life—over the potential for life present in a zygote, embryo, or fetus. Therefore, restrictions that prevent a woman from obtaining an abortion where compelled by Jewish law, which mandates that the woman act to protect her physical or mental health, impose a substantial burden on that person’s religious exercise.

Under Indiana’s Religious Freedom Restoration Act (RFRA), “a governmental entity may not substantially burden a personʹs exercise of religion,” defined to include “any exercise of religion, whether or not compelled by, or central to, a system of religious belief.” This means that arguments about whether plaintiffs are strictly observant are irrelevant; the law protects sincerely held religious views regardless of whether that view is idiosyncratic or unorthodox. However, even a law that imposes a substantial burden on the exercise of religion can be enforced if it is “the least restrictive means of furthering [a] compelling governmental interest” (the strict scrutiny test).
The state argued that abortion does not carry “religious significance” and, even if it did, the abortion ban satisfies strict scrutiny because it is “sufficiently narrowly tailored” to “further the State’s interest” in “protecting human lives in the womb.” Throughout Indiana’s brief, the state attempts to use science to back up fetal personhood, extending developmental physiology to make unfounded claims that protected life unquestionably begins at conception:

In lower courts, the State’s compelling interest is not up for debate. In Cheaney v. State, the Indiana Supreme Court held that the State’s interest in protecting unborn children is “valid and compelling” from “the moment of conception.” …A basic understanding of biology supports these holdings. “That human fetuses are human beings is a scientific fact, not a theological claim.” Regardless whether an individual person believes this, “the scientific consensus” is that “[d]evelopment begins at fertilization,” after which the newly created “unicellular zygote divides many times and becomes progressively transformed into a multicellular human being through cell division, migration, growth, and differentiation.” …. Science thus tells us that “[t]he act of performing an induced abortion during any stage of pregnancy, from fertilization up to birth, ends the life of an innocent human being.” The State’s interest in protecting unborn fetal life at any stage from intentional destruction accordingly is nothing less than “compelling.”

A panel of the Indiana Court of Appeals—made up of a Republican appointee and two Democratic appointees—unanimously ruled against the state, upholding a lower court’s injunction against the abortion ban as it applies to the plaintiffs. In the process, the court laid out a path for religious freedom challenges to abortion bans in other states and at the federal level.

The trial court found that absent a preliminary injunction, Plaintiffs would be irreparably harmed by the loss of their religious freedoms guaranteed by RFRA. A loss of First Amendment freedoms, which include the right to free exercise of religion, “for even minimal periods of time, unquestionably constitutes irreparable injury.”... Without a preliminary injunction, Plaintiffs will suffer the loss of their right to exercise their sincere religious beliefs by obtaining an abortion when directed by their religion and prohibited by the Abortion Law. They also have shown their sexual and reproductive lives will continue to be restricted absent the injunction and as a result of the Abortion Law.

• Briefs can be found under case number 22A-PL-2938 on Indiana’s Appellate docket

After a year and a few months of playing (mostly) weekly games, summer has returned to Icewind Dale after the death of Auril and Cryonax.
Our party:

• Acacia Duskhollow (Phantom Rogue): Laid the ghosts of her past to rest after killing those that were responsible for the death of her friends. (fuck Naerth and Skath). Would go on to give the money she saved up to the poor.
• Brennan Frosthowl (Chronurgy Wizard): Put an end to the god that saved him in his youth. Obsessed with the Obelisk he found himself travelling back in time to the age of Netheril, leaving his soul in a Magic Jar at the top of Kelvin's Cairn for his future friends to find.
• Erret Nimblemantle (Beast Barbarian): Learnt about the creatures that made him into what he was today, and finally rolled above a 1 on his damage die.
• Kithkin Boladash (Cavalier Fighter): Heroically gave his life to kill Auril, jumping into the Mythallar with her in tow to save his friends. His mount, Spitfire Skaarl, carries on his will.

Act 1: Ten Towns (Chapter 1)

I ran the early quests fairly as is, but minimised the sandbox-y nature of them. I always felt that if the 'correct' quests weren't seen or completed then Chapters 3 and 4 just get sort of thrown onto the party with little warning. So, using Cold-Hearted Killer as an overarching quest, the party found themselves wandering over to the quests that I felt were fun and/or necessary for the future story.
Within this Act the party met the goblins of Foaming Mugs, explored the haunted Gem Mine in Termalaine, killed both the wendigo assaulting citizens of Lonelywood and the yetis atop Kelvin's Cairn, protected the Easthaven Town Hall from simultaneous break-ins, and were killed by the Summer Star.
The early quests are a blast, each with their own little stories or things to explore. Though a lot of them within my Act 1 were just to expand the world and allow the PCs to meet the various NPCs within Ten Towns. I found this to be a good starting to point on how they might approach Destruction's Light in the future.

Act 2: Sunblight (Chapters 3 & 4)

I treated the Black Cabin quest as a transition to learn more about chardalyn (which was unknown up to this point), and introduce the duergar into the story more. The party learnt of various break ins and strange activities that haunted Caer-Konig, Easthaven and Termalaine, with the only clue being footsteps within the snow.
Receiving a letter from the Soothsayer, the party learnt of Xardorok and were informed of the Duergar Outpost at the base of Kelvin's Cairn. This led them to the Easthaven Ferry to find the other Sunblight child, who tried his best to escape the party's grasp. Heading into the spine of the world, the party encountered the Id Ascendant and eventually made their way to Sunblight Fortress where Vellynne Harpell was introduced.
At the end of Act 2, the party would become the 'Heroes of Ten Towns' managing to save only two of the towns from destruction but warning the citizens ahead of time, allowing them to escape unscathed.
Sunblight and Destruction's Light were fun as hell to run

Act 3: Ending the Endless Winter (Chaters 5, 6 & 7)

Using the quests from Chapter 2, and the help of Vellynne, the party learnt of the Island of Solstice and the Codicil of White. Heading their they fought Geluvicken and collected their prize. Erret became a 'Chosen of Auril' accepting her challenge to receive her blessing and succeeding.
Exploring the Lost Spire of Netheril allowed the party to find the location of the Glacier Entrance and eventually explore the Caves of Hunger. While Tekeli-li was fun to haunt the party with, the big reveal within the Caves was Cryonax a.k.a. The Thing in the Ice and originator of Cursed Chardalyn. Learning this, the party knew that Auril wouldn't be the only 'god' they fight within Ythryn.
After exploring most of the Towers of Magic, putting an end to the Zhentarim and Arcane Brotherhood, the party explored the Spire and met Iriolarthas after hearing about him over and over. While it was a difficult fight, they defeated him and went on to use the Mythallar to end the Endless Winter. Quickly, they found themselves against Auril, but after Kithkin sacrificed himself to put an end to Auri's 3rd form, the party were safe. However the looming threat of Cryonax weighed in their mind.
Heading back into the Caves, they found Cryonax within a large throne room made entirely of ice, and after defeating a few of his minions their final fight broke out. However, with the weird magical effects suffused within Cryonax, the party found themselves Plane Jumping and teleported back in time to previous fights they had had (as well as other effects). With Erret getting the final blow on Cryonax, everyone was brought back to present-day Ythryn and summer returned to Icewind Dale.
I'm a huge fan of this module, despte some of it's rougher areas and quite large prep times. I ended up adding a lot of homebrew elements from different sources across the internet to make Icewind Dale my own. Feel free to ask what additions I made to the module.

The anticipated compound annual growth rate (CAGR) for the global personal health record software market is approximately 10% throughout the forecast period, with a valuation exceeding USD 7 billion in 2020. Key drivers behind this growth include the escalating need for managing and securely storing personal healthcare data, alongside the increasing adoption of advanced technologies and supportive government initiatives. Moreover, the rising uptake of cloud-based software solutions for the seamless communication of personal healthcare information is expected to further propel market expansion in the forecast period.
To know more about this study, request a free sample report @ https://www.researchcorridor.com/request-sample/?id=147367
Market Trends:
Increased Focus on Patient-Centric Care: There's a growing emphasis on patient-centric care, driving the adoption of personal health record software solutions that empower individuals to actively manage and engage with their own healthcare data. These platforms enable patients to access, update, and share their health information with healthcare providers, fostering collaboration and personalized treatment plans.
Rise of Telehealth and Remote Patient Monitoring: The proliferation of telehealth services and remote patient monitoring solutions is fueling demand for personal health record software that seamlessly integrates with virtual care platforms. These solutions enable patients to capture and transmit vital health data from home, enhancing the efficiency and effectiveness of remote consultations and care delivery.
Integration of Artificial Intelligence (AI) and Machine Learning: Personal health record software is increasingly leveraging AI and machine learning algorithms to analyze health data, identify patterns, and provide personalized insights and recommendations. These intelligent features enable proactive health management, early detection of health issues, and personalized interventions tailored to individual patient needs.
Interoperability and Data Exchange Standards: There's a growing focus on interoperability and data exchange standards to facilitate seamless communication and integration of personal health record software with electronic health record (EHR) systems, healthcare providers, and other healthcare stakeholders. Standardized data formats and interoperable platforms enable secure sharing of health information across disparate systems, improving care coordination and continuity.
Security and Privacy Enhancements: With the increasing digitization of healthcare data, ensuring the security and privacy of personal health records is paramount. Personal health record software vendors are implementing robust encryption, authentication, and access control measures to safeguard sensitive health information from unauthorized access, breaches, and cyber threats, thereby enhancing patient trust and confidence in these platforms.
Market Opportunities:
The personal health record software market presents significant opportunities for growth and innovation driven by several key factors. With the increasing focus on patient-centric care and the rising demand for digital health solutions, there is a growing need for personal health record software that empowers individuals to actively manage their health information and engage in their own care. Opportunities abound for software developers to create intuitive, user-friendly platforms that streamline the collection, storage, and sharing of health data across various devices and healthcare providers. Moreover, the integration of artificial intelligence (AI) and machine learning (ML) algorithms presents opportunities to enhance personalization, predictive analytics, and clinical decision support within personal health record software.
According to the recent report published by RC Market Analytics, the Global Personal Health Record Software Market is expected to provide sustainable growth opportunities during the forecast period from 2024 to 2030. This latest industry research study analyzes the personal health record software market by various product segments, applications, regions and countries while assessing regional performances of numerous leading market participants. The report offers a holistic view of the personal health record software industry encompassing numerous stakeholders including raw material suppliers, providers, distributors, consumers and government agencies, among others. Furthermore, the report includes detailed quantitative and qualitative analysis of the global market considering market history, product development, regional dynamics, competitive landscape, and key success factors (KSFs) in the industry.
Browse the Full Report Discretion @ https://www.researchcorridor.com/personal-health-record-software-market/
Geographically, the personal health record software market report comprises dedicated sections centering on the regional market revenue and trends. The personal health record software market has been segmented on the basis of geographic regions into North America, Europe, Asia Pacific, Latin America, and the Middle East & Africa. Personal health record software market estimates have also been provided for the historical years 2020 to 2023 along with forecast for the period from 2024 - 2030.The report includes a deep-dive analysis of key countries including the U.S., Canada, the U.K., Germany, France, Italy, China, Japan, India, Australia, Mexico, Brazil and South Africa, among others. Thereby, the report identifies unique growth opportunities across the world based on trends occurring in various developed and developing economies.
The Personal Health Record Software Market Segmentation:
By Component:

• Software & Mobile Apps
• Services

By Deployment:

• Web-based
• Cloud-based

By Architecture Type:

• Payer Tethered
• Provider Tethered
• Standalone

By Region:

• North America
• Europe
• Asia Pacific
• Latin America
• Middle East & Africa

Leading participants in the worldwide personal health record software market include Healthspek, NoMoreClipboard, Health Companion, Records For Living, Inc., and Patient Ally. These entities are strategically navigating the market landscape via expansion initiatives, fresh investments, service innovation, and collaborative endeavors. Moreover, players are actively venturing into new geographic territories through expansion efforts and acquisition activities to leverage synergies and attain a competitive edge through collaborative synergy.
To know more about this study, request a free sample report @ https://www.researchcorridor.com/request-sample/?id=147367
Key Questions Answered by Personal Health Record Software Market Report:

• Product popularity and adoption based on various country-level dynamics
• Regional presence and product development for leading market participants
• Market forecasts and trend analysis based on ongoing investments and economic growth in key countries
• Competitive landscape based on revenue, product offerings, years of presence, number of employees and market concentration, among others
• Various industry models such as SWOT analysis, Pestle Analysis, Porter’s Five Force model, Value Chain Analysis pertaining to Personal Health Record Software market
• Analysis of the key factors driving and restraining the growth of the global, regional and country-level markets from 2020-2030

About Us:RC Market Analytics is a global market research firm. Our insightful analysis is focused on developed and emerging markets. We identify trends and forecast markets with a view to aid businesses identify market opportunities to optimize strategies. Our expert’s team of analysts’ provides enterprises with strategic insights. RC Market Analytics works to help enterprises grow through strategic insights and actionable solutions. Feel free to contact us for any report customization at sales@researchcorridor.com.
Media Contact:
Company Name: RC Market Analytics Pvt. Ltd. Contact Person: Vijendra Singh Email: sales@researchcorridor.com Visit us: https://www.researchcorridor.com/

A person was recently asking on how to identify fetichization in yuri. And I gave an answer which I felt I maybe wanted to share on a bigger scale. Mainly because I feel there are many misconceptions and damaging oversimplification of this issues. And I fear too often purity culture is the choice for people as it offers a simple and easy to follow guide to right and wrong in sexuality. And gender essentialism and damaging stigma can fester in it.
Fetichization is a complex line that people often paint wrong. And it is very vibes based, but when done in high ammounts it is definitely a problem on a large scale in a lot of genres. Also women can partake in it to. As no alosexual or certain greys of ace people are trully free from the constructs that make our understanding of sex and atraction.
And there is also the very negative purity culture that in trying to further themselves from fetichization as a whole, reinforces gender esentialism, by creating a false dichotomy in how women and men enjoy sexuality. It's not a problem of "how", but "how much" as the thing is the entitlement inherent to men in patriarchy allows them to completely dehumanize the subjects of their atraction, but that means women if entitled enough can also forget to draw this line. Meaning fetichization is to some degree a part of sexuality as a whole, it is part of sexual enjoyment for everyone.
An example that I think shows the failure in how we understand this issue. Would be "life of Adelle", which my mom, a cis woman, thought was the hotest thing she had ever watched and ended ultra turned on by a movie acussed of being "fetichized". The thing is both things are true to a degree, it is male gazy and fetichized, but a woman also partakes in that when sexually engaging with any person. Though the creation of said movie being super fucked, and the sexualization of minors, makes it even more complex of an issue and hard to discuss (And a whole different thing to talk about on societies obsession and fetichization of teens)
In Bl it is always easy to see when men are being fetichized as you'll see women writers put disfunctional vaginas in mens assholes, you often read descriptions of an asshole being wet and lunbricated on it's own, when assholes don't secrete natural lubricants, and sex depends on good lubrication and dilatation even more than with vaginas.
In the case of GL it's a thing of what is the focus in. How much do they dance arround bisexuality not for actual real representation or ever calling it by the name but to make the women available to men (bisexual rep is often way better in korean manwha), how often they end as "very good friends", or if the point is to make them "pure uwu" which falls into the gender essentialist notion of women being pure in opossition to men (being sexual). These are more or less clear signs, and women are less likely to be doing this (though again, they can). When it comes to sexual stories and porn it's even more complicated to make clear lines, so the following signs are super subjective and less likely to be fully pinpointed on a gender identity (outside of the obvious "they only have sex to train each other for a man"). But I'd say too much focus on boobs, and balloon boobs can be a sign. Too much scissoring as well says a lot. And when I say vibes based, it is what it is: The way they kiss can say a lot, the way they explore eachothers bodies, it's subjective and really hard to actually pin-point.
But in short you are entitled to sexual enjoyment, and that will come with a level of fetichization, no matter gender identity or sexuality. There will always be a need for balance between projection and fetichization and the real humans behind it. And not deconstructed men will easily let their ideas proyected onto women be the only thing that matter.
TLDR: The important thing is to be able to recognize the human behind your sexual projections. But most humans will experience atraction in very similar ways.

I’m kinda heartbroken.
Amazing Data Engineering opportunity in central London and I had completed:

• A Phone Interview
• A Take-home Assessment
• A Company Database “Simulation”
• A Behavioural Assessment
• A Graph Reasoning Challenge
• A Final Behavioural and Company Fit

Non-FAANG, 5 or 6 rounds (think Simulation and the Behavioural Assessment might have been the same, 2.5 hour interview)
I don’t really know what to do, I feel like I’m going to be unemployed when I graduate. I have some strong qualifications for the UK (not Oxbridge, but good) a year of Agile React development experience at a large telcom and a current development position at my Uni’s Students’ Union.
Any advice? I’ve applied know to 100s of companies, keeping my CVs and Cover Letters tailored and keeping my LeetCode skills sharp. Can’t work on a new project rn because completing exams for my Master’s.
Also, sorry this was very rant-like, it can get disheartening when you sink over 6 hours into interviews and assessments at a company just to fall at the final hurdle.

Hey all, I'm trying to use fuzzy wuzzy to match my dataset with the online company dataset on kaggle by company name to impute certain missing values (industry, country etc.) like a lookup.
My dataset has about 2,000 rows, and the kaggle dataset has 7,000,000.
(https://www.kaggle.com/datasets/peopledatalabssf/free-7-million-company-dataset)
So far, I've tried rapidfuzz and only comparing rows that match the first initial of company names from my dataset and I'm getting an average time of 1 min 45s per row from my dataset searching through the entire kaggle dataset.
How can I further reduce the sample space other than comparing the first inital of company names when I try to fuzzy match?

Hey there! I'm a seasoned Web Developer and Designer with a knack for bringing ideas to life. My skillsets include WordPress, Next.js, PHP, React, and Vue for Web Development, along with WooCommerce for eCommerce solutions. Additionally, if you need anything simply done with HTML/CSS and JavaScript I can help. I excel at crafting pixel-perfect interfaces using Figma and ensuring seamless user experiences.
Feel free to check out my portfolio at www.behance.net/kipruto
I'm currently available and eager to take on exciting projects, where I can sprinkle some design and development magic! Feel free to reach out to me at [marsh.biz@yahoo.com](mailto:marsh.biz@yahoo.com) to discuss your ideas further. My hourly rate is USD $20, which may vary depending on the project's complexity. However, I'm also open to fixed-budget projects, and I'm willing to negotiate terms. Looking forward to the opportunity to collaborate with you! Thanks!

Hey there! I'm a seasoned Web Developer and Designer with a knack for bringing ideas to life. My skillsets include WordPress, Next.js, PHP, React, and Vue for Web Development, along with WooCommerce for eCommerce solutions. Additionally, if you need anything simply done with HTML/CSS and JavaScript I can help. I excel at crafting pixel-perfect interfaces using Figma and ensuring seamless user experiences.
Feel free to check out my portfolio at www.behance.net/kipruto
I'm currently available and eager to take on exciting projects, where I can sprinkle some design and development magic! Feel free to reach out to me at [marsh.biz@yahoo.com](mailto:marsh.biz@yahoo.com) to discuss your ideas further. My hourly rate is USD $20, which may vary depending on the project's complexity. However, I'm also open to fixed-budget projects, and I'm willing to negotiate terms. Looking forward to the opportunity to collaborate with you! Thanks!

Hey there! I'm a seasoned Web Developer and Designer with a knack for bringing ideas to life. My skillsets include WordPress, Next.js, PHP, React, and Vue for Web Development, along with WooCommerce for eCommerce solutions. Additionally, if you need anything simply done with HTML/CSS and JavaScript I can help. I excel at crafting pixel-perfect interfaces using Figma and ensuring seamless user experiences.
Feel free to check out my portfolio at www.behance.net/kipruto
I'm currently available and eager to take on exciting projects, where I can sprinkle some design and development magic! Feel free to reach out to me at [marsh.biz@yahoo.com](mailto:marsh.biz@yahoo.com) to discuss your ideas further. My hourly rate is USD $20, which may vary depending on the project's complexity. However, I'm also open to fixed-budget projects, and I'm willing to negotiate terms. Looking forward to the opportunity to collaborate with you! Thanks!

Hi, my name is Jay and I'm currently located in Oklahoma (CST/GMT-6).

PORTFOLIO

With a degree in accounting and roughly a decade of full-time experience managing businesses ranging from startups to publicly traded corporations, not only do I come with a better understanding of your product needs outside of just the code, but I can help you plan your project in a way that makes sense for you or your business, including:

• Tech/idea feasibility and advice
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• All initial discussion and advice comes free of charge. Not a penny is accrued until a contract is signed.

Skills and Experience

I have been programming for 9 years, freelancing for 8, and working full-time as a Software Engineer for 6. All skills listed come from successful professional experience and represent technologies I'm fully comfortable building from scratch and deploying (in no particular order).

• Frameworks
  • React for web
  • React Native and Expo for mobile and web
    • See my most recent expo project here with both web and mobile functionality
  • Native iOS/macOS/Android
  • .NET, both for APIs and Windows applications/automation
  • Microsoft Office applications/automation
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• Languages
  • Typescript
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  • VBA/VBScript
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• Database Technologies
  
  • SQL
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• Previous Project Examples
  
  • iOS/Swift security framework
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  • Farm harvest tracker with CSV exports
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I can work with any time zone (located in US Central) and offer both hourly rate contracts and fixed-quote contracts.

• How hourly contracts work $60 USD
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    • Time is tracked online and a detailed report is sent with each invoice
• How fixed/quote-based contracts work
  • More initial conversation/planning required in order to:
    • compile a quote price
    • outline in-depth list of deliverable features on the contract
  • Material scope/feature changes will require contract amendments
  • 3 payments due at start, midpoint/MVP, and completion
    • Product available for testing at milestones, code made available after final payment
• If you have a hard set budget...
  • ...and are comfortable disclosing it, I can work with you on outlining a version of your product that can be properly built within that budget, even if that includes helping you find other vendors more suited for your price range.

Contact Me

You can reach me here on Reddit, through my website, or by email at jay@doan.works

Gamers, it’s high time to tap back into your roots and remind the world that gamers have a place in intense political discourse. Imagine a 3 day to 1 week marathon of catching up on the gaming universe on stream. It has been a FANTASTIC 5 years for us and we all want the space to grow and gain more influence, but the most important part of making a long trip is stopping to get gas and snacks along the way. I’m proposing a SHORT REVIVAL of video games on stream to let everyone come up for air for a short while before diving back in to the toxic trenches of our enemies where we slay demons and convert fiends into friends. It’s obvious Destiny has a busy year laid out for him and it’s gonna take a lot of horsepower to see all of the projects through. Why not heal our souls with some comfortable game time? We all know this is necessary to recharge our champion before we send him back out to change the world, and it would be tits as hell to see Destiny scream for 5 minutes about how dogshit crafting mechanics are with the same energy he rips apart retarded lefties with. A break before a long job clears the mind and prevents burnout, so what say you? Every upvote is a “hell yeah” to an enthusiastic gaming arc that lasts a few days tops. And to the first shift working class, yall have a good ass shift. Peace.

Hi everyone!
I joined slowly yesterday and I think its a very refreshing idea and awesome app. Granted, I do use the web version since I dont have a smartphone anymore but still it is great. A bit about me I'm from London F25 and I'm looking to make friends and talk to people. I'm really into anime and manga and I love movies, books, rollerblading, volunteering and software development. I also edit YT videos in my spare time so I watch alot of AMVs which helps me learn about editing. Whether you share the same hobbies or not I would still love to talk with you so feel free to reach out at anytime! I dont really mind any letter length that much I appreciate the fact that you took the time to write but if the letter is longer that would be even nicer. So thanks again and this is my slowly ID: NBVWY2X

The global endometrial ablation devices market is projected to experience a noteworthy compound annual growth rate (CAGR) exceeding 5% from 2024 to 2030. This growth trajectory is primarily attributed to the increasing incidence of gynecological conditions among women, including cervical cancer, menorrhagia, and abnormal vaginal bleeding. According to recent data from the World Health Organization (WHO), cervical cancer ranks among the most prevalent cancers affecting women globally, with approximately 570,000 cases diagnosed in 2018 alone.
To know more about this study, request a free sample report @ https://www.researchcorridor.com/request-sample/?id=104032
Market Trends:
Technological Advancements: The market is witnessing continuous advancements in endometrial ablation technologies, leading to the development of more efficient, minimally invasive, and safer devices. Innovations such as radiofrequency ablation, cryoablation, microwave ablation, and hydrothermal ablation techniques are gaining traction for their precision and effectiveness in treating endometrial conditions.
Growing Preference for Minimally Invasive Procedures: There is a notable shift towards minimally invasive endometrial ablation procedures, driven by patient preferences for shorter recovery times, reduced pain, and fewer complications compared to traditional surgical interventions. Devices offering outpatient or office-based treatments are increasingly favored by both patients and healthcare providers.
Expanding Indications and Applications: Endometrial ablation devices are being utilized for a broader range of indications beyond menorrhagia, including the treatment of other gynecological conditions such as uterine fibroids, endometrial hyperplasia, and adenomyosis. This expansion of indications broadens the market potential for these devices and contributes to increased adoption rates.
Personalized Treatment Approaches: There is a growing focus on personalized treatment approaches in endometrial ablation, with healthcare providers tailoring procedures to individual patient needs and characteristics. This trend is supported by advancements in diagnostic technologies, patient profiling, and treatment planning algorithms, allowing for more targeted and effective therapies.
Shift towards Office-Based Procedures: Office-based endometrial ablation procedures are becoming increasingly common due to their convenience, cost-effectiveness, and reduced need for hospitalization. The availability of compact, portable, and user-friendly devices enables healthcare providers to perform procedures in office settings, offering greater accessibility to patients and minimizing healthcare resource utilization.
Market Opportunities:
The endometrial ablation devices market presents significant opportunities for growth and innovation. With an increasing prevalence of gynecological conditions such as menorrhagia and uterine fibroids, there is a growing demand for minimally invasive treatment options that offer improved patient outcomes and quality of life. Technological advancements in endometrial ablation techniques, including radiofrequency, cryoablation, and microwave ablation, present opportunities for device manufacturers to develop more efficient, precise, and user-friendly devices. Furthermore, the expansion of indications for endometrial ablation beyond menorrhagia to include conditions such as adenomyosis and endometrial hyperplasia expands the market potential for these devices. Moreover, the shift towards office-based procedures and outpatient settings offers opportunities to enhance accessibility and convenience for patients while reducing healthcare costs.
According to the recent report published by RC Market Analytics, the Global Endometrial Ablation Devices Market is expected to provide sustainable growth opportunities during the forecast period from 2024 to 2030. This latest industry research study analyzes the endometrial ablation devices market by various product segments, applications, regions and countries while assessing regional performances of numerous leading market participants. The report offers a holistic view of the endometrial ablation devices industry encompassing numerous stakeholders including raw material suppliers, providers, distributors, consumers and government agencies, among others. Furthermore, the report includes detailed quantitative and qualitative analysis of the global market considering market history, product development, regional dynamics, competitive landscape, and key success factors (KSFs) in the industry.
Browse the Full Report Discretion @ https://www.researchcorridor.com/endometrial-ablation-devices-market/
Geographically, the endometrial ablation devices market report comprises dedicated sections centering on the regional market revenue and trends. The endometrial ablation devices market has been segmented on the basis of geographic regions into North America, Europe, Asia Pacific, Latin America, and the Middle East & Africa. Endometrial ablation devices market estimates have also been provided for the historical years 2020 to 2023 along with forecast for the period from 2024 - 2030.The report includes a deep-dive analysis of key countries including the U.S., Canada, the U.K., Germany, France, Italy, China, Japan, India, Australia, Mexico, Brazil and South Africa, among others. Thereby, the report identifies unique growth opportunities across the world based on trends occurring in various developed and developing economies.
The Endometrial Ablation Devices Market Segmentation:
By Device Type:

• Hysteroscopy Devices
• Thermal Balloon Ablators
• Radiofrequency Endometrial Ablation Devices
• Hydrothermal Ablators
• Electrical Ablators
• Others

By End-User:

• Ambulatory Surgical Centers
• Hospitals
• Clinics

By Region:

• North America
• Europe
• Asia Pacific
• Latin America
• Middle East & Africa

Key players in the global endometrial ablation devices market include Boston Scientific Corporation, Medtronic, AngioDynamics, Cooper Surgical Inc., and Olympus Corporation. These companies are strategically expanding their market presence through various avenues such as expansion initiatives, investment in new technologies, introduction of innovative services, and collaborative efforts. Additionally, players are venturing into new geographical territories through expansions and acquisitions, aiming to leverage synergies for a competitive edge.
To know more about this study, request a free sample report @ https://www.researchcorridor.com/request-sample/?id=104032
Key Questions Answered by Endometrial Ablation Devices Market Report:

• Product popularity and adoption based on various country-level dynamics
• Regional presence and product development for leading market participants
• Market forecasts and trend analysis based on ongoing investments and economic growth in key countries
• Competitive landscape based on revenue, product offerings, years of presence, number of employees and market concentration, among others
• Various industry models such as SWOT analysis, Pestle Analysis, Porter’s Five Force model, Value Chain Analysis pertaining to Endometrial Ablation Devices market
• Analysis of the key factors driving and restraining the growth of the global, regional and country-level markets from 2020-2030

About Us:RC Market Analytics is a global market research firm. Our insightful analysis is focused on developed and emerging markets. We identify trends and forecast markets with a view to aid businesses identify market opportunities to optimize strategies. Our expert’s team of analysts’ provides enterprises with strategic insights. RC Market Analytics works to help enterprises grow through strategic insights and actionable solutions. Feel free to contact us for any report customization at sales@researchcorridor.com.
Media Contact:
Company Name: RC Market Analytics Pvt. Ltd. Contact Person: Vijendra Singh Email: sales@researchcorridor.com Visit us: https://www.researchcorridor.com/

I am a highly motivated and experienced game developedesigner with a passion for crafting engaging and immersive gaming experiences. I possess a diverse skillset spanning various game development disciplines, including:
Programming:
​

• Proficient in Unreal Engine, Unity Engine, and Godot.
• Experienced in gameplay mechanics, scripting, AI, and optimization.

Design:
​

• Narrative design: Compelling story creation, character development, and world-building.
• Level design: Engaging level creation, encounter design, and flow optimization.
• Graphics design: Strong visual design sense for creating captivating environments and assets.
• UI/UX design: User-friendly and intuitive interface creation for seamless player experience.

Genres:
​

• FPS/TPS
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• Card Games

Availability: Open to both short-term and long-term freelance projects.
Rate: Negotiable based on project scope and complexity.
Contact: PM

I'm someone who has had a vague interest in NixOS for a while and was planning on switching to either it or Arch as I was about to come upon a bunch of extra free time to allow me to dedicate a significant amount of time in how they work.
I was leaning towards NixOS due to ofc the package manager, declarative configuration and most importantly to me; the complete ease of being able to roll the OS back if/when something breaks
Then I started hearing about all this drama that is happening in the project's governance, I haven't kept ontop of the whole situation but from what little I have heard the situation is bad and I don't want to spend a ton of time learning a completely unique distro only for the project to collapse due to abandonment or fragmentation
So as someone looking into using NixOS as my new daily driver for the foreseeable future. How much will I as a potential end user of the project be affected by this situation given the best, worst and most likely case scenarios?

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.

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