Hi, I (32F) have a long distance relationship with my bf (25M). We belong to the same country/culture and this was the reason we got along so well when we met in a work related conference in Germany. We had splendid time, after a week I had to go back to the states where I am currently residing, he went back to india. We continued talking and we decided to be in a relationship owing to the magical time we had spend together. The relationship is long distance and we went through all kinds of emotions in one year time.
I encouraged/helped him with applications to study abroad some where we could be close (country wise) in future. By 7-8 months in the relationship he did ask me about marriage and though it was too soon I did express that I would be happy to take it to the next level despite the fact that both of us are not financially ready for the burden. I was also okey with it because I was ready to get a good job since I was almost done with my degree, and I could help him get steady wheather he wanted to work or study for at least 1-2 years if it comes to that.
By the end of our one year relationship (now) I have finished my degree. I am planning on moving to India for some time 3-6 months depending on how things go. The problemstarted when I sensed a change in his behaviour he thinks I might be cheating (he did not mention that word but I knew what he meant), I also got “where did we go wrong” and should postpone marriage until the end of the year. I tried to have multiple conversations about all of the above mentioned issues, for example I told him that his feelings could be because we haven’t seen each other in over a year at this point, and the honeymoon period is over and may be when we meet it will get back to how it was. I also asked him if this is not what he think it is he can think about the relationship and let me know where he stands, I gave him by the end of the week (A-so he can decide if he wants this relationship as it has its challenges, B- I don’t want to meet him if he is unsure of this relationship).
Couple of days ago he received an acceptance letter from a program that will allow him to travel 3-4 countries in two year times whilst studying abroad. He is excited and I am happy for him (I helped him with the application, when he got rejected I asked him to appeal or challenge the rejection as I truly believed in him and in the work he had done). Meanwhile I booked my ticket to home and was planning on meeting him. The flight is 12+ hours long and the flight is indirect so there are waiting periods of 3-4 hours in between the flight. I asked him if he would like to drop me off to my home city this would give us a perfect chance to talk and connect and it would help me get to my home quicker, rather than hanging out in a café or something for 2-3 hours before I head home which is 4-5 hours away from the airport (as I would be exhausted). He did not like the idea as it would take him too much time to drop me off and come back. He also mentioned that he doesn’t own a car and don’t want to borrow one (among other reasons).
I got extremely disappointed because I was bottling in everything since last 2 months about how he looks at this relationship, and now he can’t tag along to spend some time with me. The relationship dynamics were never perfect, and we discussed that in the early stages of the relationship, but now that I am looking at everything all together I feel like I made a mistake in starting something that has too many issues like age difference, speed of life, him moving away for 2 years and me going to back to the states. I do not think the relationship can last for another 2 years in long distance. I want to get settled with a partner who I can reach out to (same country neighbouring country). But than I think I am putting too much efforts and flexibility for someone who can not take 4-5 hour drive with me.
Tl;dr long distance relationship(1 year) with my bf who is younger than me is too excited about moving to another country and totally forgot to take an account our relationship into equation when I was totally flexible to accommodate him in every possiable way. I am moving back for some time and he is refusing to drop me off to my home from the airport because it’s going to be a lot of travel(5-7 hours) while I am going to take a 13 hr long flight.

Hi Everyone,
I asked a professor to write an LOR for my medical school application, and she finally got back to me. She was happy to do it. However, she asked that I draft the letter and that she will edit it, add additional info, and submit it for me. After some research, I found that this is not uncommon at all. However, I have no idea how to write a letter and am worried I will put myself at a disadvantage. I tried to create sample drafts using chat GPT, but it was so generic and robotic. This professor knows me decently well, so I am not sure how to proceed.
Thanks in advance!

For the life of me I can't understand this assumption that Robert Plant in some way disavows time in Zeppelin. That he doesn't want new material released because it will interfere with what he's doing. His solo sets started including Zeppelin songs from 1988 on. Now and Zen heavily sampled Zeppelin stuff and Page and Plant was mostly Zeppelin redux. Roberts only has two issues with Zeppelin. First, his instrument is his voice and his voice started going south in 1971. No shame there - he left it all on the field and he rightly surmises that he just doesn't have the chops anymore to belt out Immigrant Song during a 50 date tour. Second, while Robert embraces Zeppelin, he completely eschews the whole squeeze-my-lemon-till-the-juice-runs-down-my-leg rock god zeitgeist of the 70s. While he loves the band and the music, I think he's come to understand that the band's lifestyle had some karmic consequences.

The world beckons with its rich tapestry of cultures, vibrant landscapes, and exciting opportunities. But before you embark on your international adventure, navigating the world of visas can feel like stepping into a labyrinth. At Adric Immigration Consultants, your trusted partner in Bangalore, we understand the complexities of visa applications. This comprehensive guide aims to shed light on the different types of visas available, helping you choose the right path for your aspirations.
The Big Picture: Broad Visa Categories
Visas act as official permissions granted by a country to enter and stay within its borders for a specific purpose and duration. Broadly, visas fall into two main categories:
1. Non-immigrant Visas:
Designed for temporary stays, non-immigrant visas cater to diverse needs, including:

• Tourism (B-1/B-2): Ideal for sightseeing, visiting family and friends, or attending short-term events like conferences.
• Business (B-1): Allows participation in business activities that don’t involve paid employment in the host country. Examples include attending meetings, negotiating contracts, or conducting market research.
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• Student (F-1): For individuals pursuing full-time academic programs at accredited institutions. May come with restrictions on work authorization.
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2. Immigrant Visas:
For those seeking to establish permanent residence in a new country, immigrant visas pave the way. These typically involve a lengthier application process with stricter eligibility requirements. Common types include:

• Employment-Based: Grants permanent residency based on a job offer with a sponsoring employer in the host country. Categories exist for skilled workers, investors, and individuals with exceptional abilities.
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Understanding your purpose for travel is crucial. Here’s a breakdown of some commonly sought-after visas and key factors to consider:

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• Work Visa (H-1B, TN, etc.):
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• Employment-Based Immigrant Visa:
  
  • Duration: Leads to permanent residency status, allowing indefinite stay and work authorization.
  • Eligibility: A valid job offer with a sponsoring employer and meeting the specific requirements of the chosen visa category (e.g., EB-2 for professionals with advanced degrees) (EB-3 for skilled workers with less education but experience) are crucial. The process can be complex, and seeking guidance from an experienced immigration consultant is highly recommended.
• Family-Based Immigrant Visa:
  
  • Duration: Leads to permanent residency status.
  • Eligibility: U.S. citizens or permanent residents can sponsor immediate family members (spouse, unmarried children under 21). The process can be lengthy, and wait times can vary depending on the relationship and visa category.
• Diversity Visa Lottery (DV Lottery):
  
  • Duration: Leads to permanent residency status if selected and the application process is completed successfully.
  • Eligibility: Open to nationals of countries with historically low immigration rates to the U.S. Selection is based on a random drawing.
  • Important Note: Winning the lottery doesn’t guarantee a visa. Applicants must still meet all eligibility requirements and undergo the full application process.

Beyond the Basics: Additional Considerations
Visa processing times and fees can vary significantly depending on the visa type, country of application, and individual circumstances. It’s crucial to factor in these costs and potential delays when planning your international move.
Visa reciprocity plays a role in certain work visa categories (e.g., TN visa between the U.S., Canada, and Mexico). Understanding the reciprocity agreements between your home and destination countries can help determine your eligibility for specific work visas.
Dual citizenship allows individuals to hold citizenship in two countries simultaneously. Eligibility for dual citizenship varies by country. Researching the policies of both your home and target country is essential if this path aligns with your goals.
Travel restrictions can be implemented due to various reasons, including pandemics or political situations. Staying updated on current travel advisories is crucial before embarking on your international journey.
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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.

Hi, My company headquarters is in germany, and I have to travel multiple times to germany in a year, I live in UK. I need to get a long multiple entry visa. But there are no available german vfs appointments. I contacted an agency and they dont have any as well. What they are suggesting is to obtain a Netherlands business visa by submitting an invitation letter from NL branch of my company and use that. Do you think getting a year long multiple entry Netherlands visa would be okay to travel to germany? Note that I wont be traveling to netherland for business trips, only to germany would this be a problem at the immigration?

I live in the EU and my Girlfriend lives in the UK. She has now already some time ago paid the HM Passport Office to get her passport, and they are repeatedly asking her to make someone confirm her identity, which can be done online
at : https://www.passport.service.gov.uk/confirm-identity
There is a list of eligible people who can do this, and she had already a few people do it, who know her for many years. But the HMPO does always say that those people are not eligible, while they are on the list and they do have a British Passport and did everything correct, to confirm her identity.
The problem is now, she does not know many people, and has already made everyone do this process that she knows, and they know her for many years, long enough to be eligible. But every time it is being rejected for no reason, and my Girlfriend is also NOT wanted or anything, she is just a normal person without any criminal history.
This rejections do have an impact on her mental health, every time they refuse someone she is getting mentally heavily unstable and I have a hard time calming her down, because she always thinks she will never be able to ever leave the UK and come to me, she is mentally very unstable and this worries me much. What worries me the most is, we do not have any eligible people left she knows, since she has not many contacts due to her mental health issues, it feels to me as if she is living in a communist country, where people are not allowed to leave - how is Britain a "free country" if she has no way now to ever get a passport and come to me to live with me ?
Where can I find eligible people with British Passport that would be willing to confirm her identity online or how do I get help at getting her passport ? On the website it says the following to make sure someone can confirm the identity :
You can only confirm someone’s identity if you:
are 18 or over live in the UK have a current UK passport have known the person applying for at least 2 years know the person applying as a friend, neighbour or colleague (not just someone who knows you professionally)
You must work in (or be retired from) a ‘recognised profession’. For example:
accountant airline pilot articled clerk of a limited company assurance agent of recognised company bank or building society official barrister chairman or director of a limited company chiropodist commissioner for oaths councillor, for example local or county civil servant (permanent) dentist director, manager or personnel officer of a VAT-registered company engineer with professional qualifications financial services intermediary, for example a stockbroker or insurance broker fire service official funeral director insurance agent (full time) of a recognised company journalist Justice of the Peace legal secretary (fellow or associate member of the Institute of Legal Secretaries and PAs) licensee of a public house local government officer manager or personnel officer of a limited company member, associate or fellow of a professional body Member of Parliament Merchant Navy officer minister of a recognised religion (including Christian Science) nurse (RGN or RMN) officer of the armed services optician paralegal (certified paralegal, qualified paralegal or associate member of the Institute of Paralegals) person with honours, for example an OBE or MBE pharmacist photographer (professional) police officer Post Office official president or secretary of a recognised organisation Salvation Army officer social worker solicitor surveyor teacher or lecturer trade union officer travel agent (qualified) valuer or auctioneer (fellow or associate members of the incorporated society) Warrant Officers and Chief Petty Officers Who cannot confirm someone’s identity
You cannot confirm someone’s identity if:
you’re related by birth or marriage you’re in a relationship with them or live together you work for HM Passport Office you work for UK Visas and Immigration (UKVI) on British citizenship or right of abode applications you’re a doctor - unless you know the person who has asked you well (for example, you’re a good friend)
To me this list seems unreasonably complicated and I do not know how anyone can actually get a Passport in the UK at all.
Anyone knows how to get help ? We already called the HMPO but they give a fuck and do not help at all, they do simply not seem to care. We are getting very desperate and I have a hard time convincing her to stay alive, and this is destroying us and our relationship.

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

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

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

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

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

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

He described the welfare policy:

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

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

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

I live in the EU and my Girlfriend lives in the UK. She has now already some time ago paid the HM Passport Office to get her passport, and they are repeatedly asking her to make someone confirm her identity, which can be done online
at : https://www.passport.service.gov.uk/confirm-identity
There is a list of eligible people who can do this, and she had already a few people do it, who know her for many years. But the HMPO does always say that those people are not eligible, while they are on the list and they do have a British Passport and did everything correct, to confirm her identity.
The problem is now, she does not know many people, and has already made everyone do this process that she knows, and they know her for many years, long enough to be eligible. But every time it is being rejected for no reason, and my Girlfriend is also NOT wanted or anything, she is just a normal person without any criminal history.
This rejections do have an impact on her mental health, every time they refuse someone she is getting heavily mentally instable and I have a hard time calming her down, because she always thinks she will never be able to ever leave the UK and come to me, she is mentally very unstable and this worries me much. What worries me the most is, we do not have any eligible people left she knows, since she has not many contacts due to her mental health issues, it feels to me as if she is living in a communist country, where people are not allowed to leave - how is Britain a "free country" if she has no way now to ever get a passport and come to me to live with me ?
Where can I find eligible people with British Passport that would be willing to confirm her identity online or how do I get help at getting her passport ? On the website it says the following to make sure someone can confirm the identity :
You can only confirm someone’s identity if you:
are 18 or over live in the UK have a current UK passport have known the person applying for at least 2 years know the person applying as a friend, neighbour or colleague (not just someone who knows you professionally)
You must work in (or be retired from) a ‘recognised profession’. For example:
accountant airline pilot articled clerk of a limited company assurance agent of recognised company bank or building society official barrister chairman or director of a limited company chiropodist commissioner for oaths councillor, for example local or county civil servant (permanent) dentist director, manager or personnel officer of a VAT-registered company engineer with professional qualifications financial services intermediary, for example a stockbroker or insurance broker fire service official funeral director insurance agent (full time) of a recognised company journalist Justice of the Peace legal secretary (fellow or associate member of the Institute of Legal Secretaries and PAs) licensee of a public house local government officer manager or personnel officer of a limited company member, associate or fellow of a professional body Member of Parliament Merchant Navy officer minister of a recognised religion (including Christian Science) nurse (RGN or RMN) officer of the armed services optician paralegal (certified paralegal, qualified paralegal or associate member of the Institute of Paralegals) person with honours, for example an OBE or MBE pharmacist photographer (professional) police officer Post Office official president or secretary of a recognised organisation Salvation Army officer social worker solicitor surveyor teacher or lecturer trade union officer travel agent (qualified) valuer or auctioneer (fellow or associate members of the incorporated society) Warrant Officers and Chief Petty Officers Who cannot confirm someone’s identity
You cannot confirm someone’s identity if:
you’re related by birth or marriage you’re in a relationship with them or live together you work for HM Passport Office you work for UK Visas and Immigration (UKVI) on British citizenship or right of abode applications you’re a doctor - unless you know the person who has asked you well (for example, you’re a good friend)
To me this list seems unreasonably complicated and I do not know how anyone can actually get a Passport in the UK at all.
Anyone knows how to get help ? We already called the HMPO but they give a fuck and do not help at all, they do simply not seem to care. We are getting very desperate and I have a hard time convincing her to stay alive, and this is destroying us and our relationship.

First time taker here and was finishing up my 3L year. Just graduated May ‘24 and was an out of state test taker for Texas. Studied for 5 weeks and passed the Texas Bar and did about 200 hours on BarBri. For me, the issue with the Bar was learning and remembering the law and so I focused on the barbri lectures and MC.
MEE/MPT
I did not write out a single MEE as writing has never been an issue. I’m assuming most people in law school can write well and thus the issue with the essays are issue spotting and knowing the black letter law. This is why I focused on LEARNING the law through the lectures and MC questions instead of wasting hours writing essays. Something I found helpful was looking up the model questions and then reading the selected answers. This gave me an idea of how to structure my essays and see what the examiners liked.
For the MPT, all I did was watch BarMD free video on YouTube and then I read the library portion of a sample MPT to get a feel for issue spotting. One thing I found helpful during the exam was that I would read the cases first and immediately type out the Rules into the test document. I would then just copy and paste the rules when needed which saved me a ton of time as I didn’t have to re-read the case etc. Ultimately, the MPT is all about time management as we all have learned how to issue spot by being in law school.
MBE:
I don’t really know what to say other than just to study. Do a ton of MC to get familiar with the format and also to help get exposed to the more nuanced areas of the law. I did some BarBri MC but what I found helpful were the MC questions from the ncbe themselves. They are fairly cheap and well worth it as they come from the source themselves and are how the questions on the bar are worded. Now, these MC’s by the ncbe are on the easier side but they give you a feel for the formatting of the Q’s. I also just hated Barbri questions which is probably why I liked the ncbe Q’s so much.
Overall, don’t stress about not studying enough/ not completing your course. A lot of the bar prep courses allot a ton of time to writing essays for every subject and for writing MPTs. Personally, I’m a believer that if you know the law then the MEE’s won’t be bad and thus just focus your time on learning the law and practicing the MC Q’s.
Hope this is helpful

Hi all,
I'm in a dispute with Three and could really use some external help to make sure my argument in the dispute is watertight.
Context:
I ordered some broadband from Three around 2 months ago, the router was delivered to a neighbour in my block of flats. It was "signed for" under my name and a proof of delivery photograph featuring a headless woman was the evidence. All the doors and carpets in my building look the same so there was no distinguishing features to give an indication of who it was.
I asked around the neighbours over the next few days and everyone said they hadn't received a parcel. I also sent a letter around giving whoever had the parcel an ultimatum to leave it in front of my door before I opened an investigation and no one came forward - so clearly someone was lying.
I contacted Three about this and they said they'd look into it, a week later they said they looked into it and the device was confirmed delivered - to which I said that it was delivered ot the wrong address - their reply was that there was GPS evidence, to which I replied that the GPS evidence could represent any one of the 25 flats in this building and that the photographic evidence of someone recieving the parcel was someone who was not me.
I offered to give further evidnce, via proof of signature, a picture of myself to show that it was not me who had signed for the parcel which Three refused to accept reiterating that their position was that the parcel had been delivered.
At this point I escalated the case to the Ombudsman.
After closing heir internal complaint Three then began to aggressively pursue payment from me, despite me contacting them numerous times to tell them that the issue is with the Ombudsman and I wouldn't be paying for anything as the contract terms hadn't been met.
Three's argument:
Now in the Ombudsman investigation Three's claims are:

• The GPS info and delivery photo is evidence that confirms that the router was delivered
• None of the neighbours have said they have the device
• This needs to be disputed with DPD directly for them to complete an investigation with the driver
• I am liable for paying for the service until I can give evidence that the device was not received -They've confirmed that there's no useage on the device or the mobile number

My counter argument:
My counter argument would be:

• Three has a responsibility as the sender to ensure the goods I undertook a contract for were delivered, any issues between DPD and Three before the item was delivered to me have nothing to do with me and are a seperate issue between Three and DPD, which Three is currently using as an excuse to not fulfill the contract.
• Three has repeatedly refused to give any avenue to prove that the individual represented in the claimed photographic evidence is not me, including any photographs of myself and my signature
• The notion of "giving evidence that the device has not been recieved" does not make any sense as I'm being asked to prove a negative - what could this evidence even look like if the device is not in my possession? The only evidence is already possesed by Three, which is an image of the device being delivered to someone who clearly isn't me, and they've confirmed that the device hasn't been used, neither has the mobile number.
• Three has repeatedly harrassed me for payments and given complaint updates on my account, even if I had wanted to manage the payments or read these notes I wouldn't be able to as to log into the Three customer portal one needs the mobile number of the account, which I don't have.
• I cannot identify any possible motive that Three could think I have. If I had any intentions of cancelling the contract after recieving the device, I could have done so within the cooling off period, but I called Three about the undelivered item well before this period ended. The device itself has little to no monetary value and is useless without a Three broadband contract which Three themselves have confirmed has not been made use of. -I've repeatedly given Three the opportunity to remedy the situation to no avail
• The terms and conditions state that Three is responsible for supplying me the equipment, which they have failed to do so, hence holding me liable whilst failing to uphold their own terms makes no sense.

Hi all,
I have recieved A letter yesterday, asking me to attend a interview regarding waste disposal . The only thing I can think of is a small garden gate left at the back of our aisle way which is shared between 3 streets. The gate was left directly behind my house wall, with full intentions to take it however out of laziness I have just delayed and delayed. It has now been removed after inspecting yesterday so must be this.
My question is, has anyone recieved this kind of letter before? Do they normally conduct a interview for this?? I would have thought they How much am i expect to pay? It's stressing me out, can someone please advice me.
I am wondering how have they linked this to my name? I am not the owner of the house (Dad is) however I've built the gate. I'm just curious to know how they've figured this out? One of the neighbours maybe told them of my name?

Last night I received some bulk mail dumped outside my flat which includes a Final Notice for a Notice of Intended Prosecution. We live in an estate and I suspect a neighbour has been “accidentally” collecting our mail.
The Final Notice date is early March with 7 days grace period.
Obviously this is causing a lot of stress as I work within an Ambulance Trust and rely on my driving license.
How flexible are the police in accepting late submission of the forms? Should I include a letter when posting back the NIP explaining these circumstances?
Thank you

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Hi! I would like to know if someone was in this kind of situation. I received my approval notice for EAD. USCIS sent my mail by USPS. USPS updated my mail status as delivered. But I never received it in my mailbox. I notice that only 2 months later after that update. I was so busy with my job and didn’t pay close attention to check the status of my mail every day online. I created an inquiry with USCIS of non-delivery of card. I created a claim with USPS. I asked every single neighbour in my apartment building. What should I do? Have someone replaced his EAD because of the same circumstance? If yes, did you attach to your new application any cover letter? And how long did it take to replace your EAD?
Thank you so much for any information!

The world beckons with its rich tapestry of cultures, vibrant landscapes, and exciting opportunities. But before you embark on your international adventure, navigating the world of visas can feel like stepping into a labyrinth. At Adric Immigration Consultants, your trusted partner in Bangalore, we understand the complexities of visa applications. This comprehensive guide aims to shed light on the different types of visas available, helping you choose the right path for your aspirations. visa consultant
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• Tourism (B-1/B-2): Ideal for sightseeing, visiting family and friends, or attending short-term events like conferences.
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  • Duration: Leads to permanent residency status.
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Here's the situation: my sister "Kate" (34) and her boyfriend "Ken" (42) (not their real names) moved into my parents' house after getting evicted from their apartment. They live in Quebec. My parents offered them a guest room in their home that they own until they found their own place. But it's been nearly a year now! My parents are fed up because they are being disrespected in their own home that they’ve worked so hard to have (both immigrants from poor families who worked tirelessly to give their children as much as they can). My parents have told them multiple times that it's time to leave, but Kate and Ken won't budge. They don't contribute financially and their names aren't on any lease, although their mail is being sent to my parents' address.
Things have gotten so bad that Kate and Ken record every argument on their phones. You'd think they would want to leave, but no. Their behavior is disgusting to me, leeching off two retired people. It’s time for my parents to relax and finally enjoy life, but instead, they are suffering, getting stressed and being bullied in their own home. I’m already seething with anger as I write this…
My parents want to kick them out but don't know how. They have an appointment with the Regie in a few weeks and need to write a letter explaining why they want Kate and Ken out. I'm confused because they aren't tenants. I myself don’t know how the process works as I haven’t lived in Quebec for over 10 years; I moved to Europe. Do my parents need to go through a legal process to evict them? If so, what steps do they need to take? I’m taking this on as someone needs to look after them! Any advice/info would be greatly appreciated!

Context. I am a Californian ex-foster kid. Orange county. I was put into the system at the age of 6. After my sister was born. And my dad left not long after that, since he was deported BACK to Mexico(illegal immigrant, no green card). I stayed in the system, till I was 16 and adopted by my now parents.
I learned that my maternal family made it impossible for my paternal, legally here, family to get any contact with me. I grew up thinking all my dad's family went back to Mexico with him, all deported as well. I was a kid, didn't question is can grew up "White", and to proud I was also half Scottish(grandma was mexican and native but we are, white. Not native or especially Mexican). Naturally, this never felt right because I wasn't like my maternal family and cousins who were more white then me. So to learn that was a shock. From my brother who thought it was the best choice. "I'd be too confusing to be both, ya know."
I know my Dad was not a good man. I know what he was doing, I have seen the court records. He was horrid. But so was my birth giverand in my opinionshe was worse for what she did to me and my siblings while just being pregnant(Meth babies, with no prenatal care, the 4 of us). He did at least try an give me attention when asked, and I have some fond memories of him. I don't remember what he ever said to me. He only spoke to me in Spanish
But I feel so ROBBED of a culture I never got to enjoy and truly experience. A whole heritage I can never teach my own babies. Books and movies and stories are....they aren't truly experiencing it. I remember my dad had been working in secret to teach me spanish, a language I was forbidden to speak after, then when asked why i didnt take in in high school ridiculed for. I could have been fluent from a young age. And it hurts. So, I want to find my dad. At least his family. I know, from my asshole brother, that they were threatened into backing down and out. I don't know if it went to court. But I want to find them. See how they are with my own eyes.
And the brother I have who told me about his experience, said all they did was complain and whine. To me, that is logical cause they were denied the basic right to see family. My maternal family STILL let my mom see me, even after Court told them to stop and took me away, proper. I was STILL allowed unsupervised contact with my maternal family, after that. I STILL was allowed to be watched over by drug users and achoholics. But never, did I see my dad's family after the age of 6. Whom I barely remember.
This would help me, so much. Find out about genetic issues, what things like were in Mexico. What it's like to BE MEXICAN.
In point. I don't even know what to start with. I know his name, that he was born in Mexico City, anf that's it. I know his last name is different then his siblings, because of a mistake on his birth certificate, and they added a letter. Thay is from a 1st cousin I met on 23and Me whom stoped contact. And I want to know, what free tools would help find them. Because I genuinely want to k ow them, since they are my family too. And I want my future children to know there grandfather's side too.