Demographics

• Gender: Female
• Race/Ethnicity: Mixed (Asian, White, Black)
• Residence: Virginia
• Income Bracket: <$70,000 (Negative SAI)
• Type of School: Public
• Hooks (Recruited Athlete, URM, First-Gen, Geographic, Legacy, etc.): URM

Intended Major(s): Creative Technologies (Animation)
Academics

• GPA (UW/W): 4.0 / 4.1952
• Rank (or percentile): 6/378 (Not submitted)
• # of Honors/AP/IB/Dual Enrollment/etc.: 2 Honors (only 2 offered), 7 AP (Human Geo, Lang, Stats, US History, Chem, Gov, and Art), 1 Dual Enrollment (English 111 and 112)
• Senior Year Course Load: AP Chem, AP Gov, Dual Enrollment English, AP Art, Japanese 1, Digital Art

Standardized Testing

• SAT I: 1200 (620 RW, 580 M)
• ACT: N/A
• SAT II: 1300 (630 RW, 670 M)
• AP/IB: Human Geo (5), Stats (4), US History (3), English Lang (2)
• Other (ex. IELTS, TOEFL, etc.): N/A

Extracurriculars/Activities

1. Community Service: Volunteer, Society of St. Vincent de Paul (10th, 11th, 12th; Year-long; 2 hours/week, 24 weeks/year) I packed bags for my church's food pantry a couple times a month.
2. Work (Paid): Part-Time Health and Beauty Clerk, Harris Teeter (12th; Year-long; 21 hours/week, 40 weeks/year) I worked a couple days a week during the summer and weekends during school year.
3. Academic: Active Member, National Honor Society, Leadership: Oversaw Fundraising Event (11th, 12th; School-year; 3 hours/week, 15 weeks/year) I attended monthly meetings and joined fundraising, peer tutoring, and teachestaff appreciation committees.
4. Work (Paid): Part-Time Frozen and Dairy Clerk, Harris Teeter (11th; Break; 18 hours/week, 12 weeks/year)
5. Art: Student, Pre-College Summer Course, The Art Institutes (12th; Break; 20 hours/week, 2 weeks/year) I took an 2-week online animation class where I learned animation principles and used Adobe Photoshop and Animate to create a 2D animated short film.
6. Religious: Eucharistic Minister, Church (11th, 12th; Year-long; 1houweek, 15 weeks/year) I volunteer for my church by serving communion during mass at least once a month
7. Athletics: Club Volleyball, Member of Youth HS Competitive Team, Achievement: Won a League Championship (10th; School-year; 6 hours/week, 25 weeks/year) I attended practices twice a week and played two games every weekend.
8. Other Club/Activity: Member, Film Club (9th, 10th; School-year; 2 hours/week, 20 weeks/year) I went to weekly meetings to discuss filmmaking and made individual short films outside of meetings to present weekly.
9. Community Service: VolunteeLeader, Vacation Bible School, Church, Leadership: Managed Arts & Crafts Station (12th; Break; 12 hours/week, 1 week/year) I helped set up and clean crafts station. I managed younger children and helped them when needed.
10. N/A

Awards/Honors

1. QuestBridge National College Match Finalist (National; 12th)
2. National African American Recognition Award (National; 12th)
3. Principal's List (School; 9th, 10th, 11th, 12th)
4. AP Scholar Award (National; 12th)
5. Student of the Year (School; 9th, 10th, 11th)

Letters of Recommendation

• Guidance Counselor (?/10): I didn't meet with him a lot so he doesn't know me too well, but it seemed like I stood out to him because of how well I always do. I never saw his LOR, so idk how good it was, but I'm sure it was good.
• AP Statistics Teacher (10/10): junior year teacher; I always had an A in his class but didn't talk much. He was kinda awkward so I avoided talking to him lol, but his LOR was actually really good. He said that he wanted his daughter to grow up to be like me!
• AP US History Teacher (8/10): junior year teacher; I always had an A in his class but never talked either. His LOR wasn't bad but he basically rewrote the resume I sent him
• Art Teacher (9/10): teacher during sophomore and senior years; she chose to enter one of my pieces in a local art show and I won an award. She kinda overhyped me but it was good nonetheless.

Interviews
N/A
Essays
I think I spent about a month on my essay, but I can't remember. I felt like my essay was pretty good, but I thought it might be controversial depending on the reader so I was a little nervous. I'm not that good of a writer, but I think the content made up for it. I basically talked about my experience growing up mixed race and how I won't let race define me. I thought it might be problematic because I said a black girl was being racist to me by mentioning how a black girl once told me I only got straight A's because I was "white" and that I realized that some people use race as an excuse for their failures. I said that I thought it was sad she was raised to think that way and ended by saying I wouldn't let my race dictate what I should like or how I should behave and that I would decide for myself rather than following others.
Decisions (indicate ED/EA/REA/SCEA/RD)
Acceptances:

• Virginia Polytechnic Institute and State University (Virginia Tech)!!! (EA) - Presidential Scholarship Initiative Recipient (approx. $17,000 per year to cover rest of tuition and room and board)
• Virginia Commonwealth University (EA) - Virginia Merit Award Recipient ($4,000 per year)
• Longwood University (EA) - Presidential Scholarship Recipient ($8,000 per year)

Waitlists:

• N/A

Rejections:

• University of Southern California (ED through QuestBridge)

Additional Information:
Let me just start by saying that I'm extremely grateful for how things have worked out for me. I feel so lucky and fortunate to be in the situation I am. I know I had my GPA and low income going for me, but I got so much more than I ever expected and I still can't believe this is actually happening!! QuestBridge didn't work out, but I still ended up getting what I was looking for: a way to go to college without taking out loans.
So to explain me being able to "go to Virginia Tech for Free," I have multiple sources that are paying for my first year; I didn't just get a full ride from VT (although it basically is when combined with everything else). I got about $15,500 in govt. grants, the scholarship from VT to cover the rest of tuition and room and board which is about $17,000 this year, and $12,000 in outside scholarships. And that's way over the COA, so I don't have to worry about paying anything!! Now I can follow my dreams of being an animator at my dream school without worrying about how to pay for it!!!

Hiii everyone 20F here. I have a big heart and a lot of love to give. I’m looking for the man of my dreams and someone I can give my love, loyalty, and affection to.
I’m a university student majoring in psychology right now but I wanna switch to finance.
I’m 5’7, curvy built, brown eyes, black hair with highlights, and light brown skin (Im Pakistani.) I’m still figuring out my religion at the moment but I believe in one God and try my best to always treat others well and have a good moral character.
For fun I love to write poems, I actually just published my book recently, and I like to go to the gym and eat good food and listen to music. The key to my heart is some trail mix or a cookie dough blizzard from Dairy Queen.
What I look for in a partner- someone kind and loyal. He doesn’t need to be rich like Jeff Bezos but I value someone who has a stable and well-paying job and is educated with a bachelor’s degree or beyond. Also, don’t hate me but I prefer guys taller than me because I don’t want it to be awkward for either one of us.
I’m fine with someone from any state as long as we can plan trips to see each other often and eventually move to be in the same state in the future when we’re both settled into our careers.
Feel free to reach out if you think we’d be a good match!

I’m 16F, and started having issues when I was 13 I remember the first time something happened is when on my BIRTHDAY I had buffalo chicken Mac and Cheese and cake, a few hours later I was crying on my bed with severe painful bloating and stomachache. Now whenever I eat anything that isn’t dry chicken and low carb bread I double in size and get bad pains. This sucks because I used to dream about being a chef and now I just can’t eat anything that actually tastes good without it messing up my systems. Now carbs, dairy, spicy food, fruit, many vegetable and even WATER makes me bloat. I took my stomach for granted my whole life. I’ve missed important things because of flare ups for semingly no reasons. Nobody in my family has issues and they have the mentality of “suck it up” whenever I complain. They are also very food pushy and I always leave their house with bad pain. 8th grade, anual school memorial day assembly, 400+people in attendance. I had woke up early that morning with some mild pain and bloating. I brushed it off and headed off to school, forgetting to take my anxiety medicine. Though the day, I got more and more nervous because I was doing the majority of the presentation. Anxiety really ramps up my stomach issues. By the time we were doing my final rehearsal, I had a huge stomachache and my tummy was making a weird gurgling sound. Presentation comes, I go on a spiel about the American flag, history of Memorial Day, and white table ceremony. Killed it, the final thing I needed to do was lead us in the minute of silence. I put the microphone pressed on my side. About 10 seconds in, I started having really bad pain in my lower belly. 20 seconds in my stomach made the loudest sound ever, AND THE MICROPHONE PICKED IT UP!!! The room erupted in very quiet laughter. The minute ended and the principal took forever for closing remarks. At this point my stomach hurted sooooooooooooo bad and I really needed to use the restroom. The principal wanted to take a photo with us and the veterans in attendance. I pushed through it and then one of the retired marines came up to me and started talking for like five minutes before my math teacher made me leave. He finally let me use the restroom and I was in their fo like 10 minutes crying from embarrassment . This happens all the fricken time no. I haven’t tried a single otc meditation that helped at all. sometimes I go eight days without crapping sometimes I crap eight times a day. I never sleep with this. Please leave any suggestions in the comments. I don’t know how to deal with this. i’ve tried low Fodmap, gluten-free, Paleo, and even vegetarian, and nothing has helped.

To start - the photo album - https://photos.app.goo.gl/m816j6qm54nRQ5uw8
I'm a little bit late writing this up, some things won't be relevant any more, apologies. This itinerary is for someone who likes to be out doing stuff all day every day, most people will find it way too full on. If you are also like this, though, I'd say it was well-planned, I never felt overly rushed, though I could've maybe done with an extra half hour here and there (this is more a problem with Paris' need to book everything a month in advance with a specific timeslot than my planning). I found the people to be very friendly, and never had any trouble communicating - though my French is passable, most people switched to English quite quickly, and not just customer-facing staff but even people I stopped to ask for directions from.
Wednesday 25th October Finished work slightly early to get the Eurostar at 18:01 from London St Pancras. 2.5 hour train (and lose an hour to time zones). The hotel was near Place de la Republique, so walkable from Gare du Nord (Hotel Mimosa - cheapest hotel available when we booked. No complaints, nice staff, really clean, didn't try the breakfast). Only had time to check into our hotel and have a quick drink nearby (the end of the PSG game was on).
Thursday 26th October Disney! I wasn't sure about it since it was the middle of French school holidays, and there were certainly some long queues, but my friend insisted and I'm glad we did (although only because I went twice as a kid, if you don't have the nostalgia I don't think it's worth it on a busy day - one year I spent Christmas eve/day here with my mam and had Christmas dinner at the Cinderella inn). We went to Gare du Nord early to buy Navigo Decouverte passes (even though the week runs Mon-Sun and we arrived midweek it's still the best option, no faff with the little paper ticket booklets, covers as far as Disney/Versailles, and is pretty cheap), got the metro over and made it for almost gates opening. Got really lucky and managed to book a table for 2 at Bistrot Chez Remy (the Ratatouille themed restaurant) for the evening whilst on the train there (do this on the Disneyland app), even then the restaurant is only about a 6.5/10 but it's amazing compared to your walk-up options, I'd suggest trying to book one of the better ones a few weeks in advance (be aware of prices though!). The main park is exactly as I remember with one or two Star Wars things shoehorned in, the Studios park is completely different though - before it was all "behind-the-scenes" type stuff, now it's "everything we own that isn't Disney" (so half the park is painted Marvel, half of it is painted Pixar). Particularly sad the Armageddon experience is gone, as well as the statue of Mickey holding Walt Disney's hand. Last time I was here, Crush's Coaster had just opened so was 2 hour queues and I never got to ride it, and somehow 17 years later they haven't shortened. Maybe next time? Rides close at 10 but we stayed for the fireworks, was quite late getting back.
Friday 27th October Slightly later start, easy morning finding somewhere for breakfast, didn't have to be at the Louvre until 11:30. We tried the side entrance that I've seen mentioned on here a few times, don't think it works any more though. The queue to get in even for timed tickets is enormous, thought we'd be stuck there for hours but dead on 11:30 it started moving, and we were past security and into the main hall in about 20 minutes. Made a beeline for the Mona Lisa, having read about a lengthy queue we'd discussed just getting a drive-by/glimpse of it rather than waste the day, but actually there were about 50 people in the pen ahead of us (which is about 10 people wide) and we were at the front in maybe 5 minutes? My photo of it is timestamped 12:02. Saw the Winged Victory, didn't see Liberty Leading the People as it was down for restoration, but it should be back by the time you're reading this. The place is huge and I definitely missed loads (forgot to try and find Napoleon's apartment). I do like art but I found lots of this to be a drag - I like colourful/interesting stuff, but find portraits of old generals and paintings of Jesus incredibly tedious after a while. Glad I went, not sure I'll return though. I budgeted 3 hours which was pretty much perfect for me. Next stop Saint-Chapelle - the windows are as beautiful as you imagine. I've seen a lot of people saying it's a waste of time and money - it is very expensive for what it is, it is just the one room, depending on your budget it might not be for you, but if like me you're happy to chuck money at stuff when on holiday it's absolutely worth the time. I think we stopped at a cafe at this point? One of the typical Parisian ones, where you sit facing out onto the street. Afterwards we walked over to see Notre Dame (still closed due to the fire) and then down into the Latin Quarter. We stumbled upon a free street art exhibition just across from the Pantheon which I really enjoyed, then started looking around for an early dinner - which turns out to be quite challenging in Paris, nowhere opens before 7 it seems, but we did find an Italian place nearby. We needed to get to the Stade de France for 9 so the plan was to be south of the city to make sure we get onto the metro before it gets into the centre and fills up - needn't have bothered though, lots of trains, never got too packed, as organised as any other modern stadium, just aim to be at least 30 minutes early and you can't go wrong. Rugby World Cup 3rd place game - England beat Argentina 26-23, looked like it might be a walkover early on but it turned into a really tight game, great warmup for the main event. Second dinner at Au Pied du Cochon, the 24hr restaurant that gets mentioned on here a lot.
Saturday 28th October Started at Musee d'Orsay, 10:30 entry. This museum is much more to my taste, and a manageable size. The impressionist stuff is all up on the 5th floor and is spectacular, I have never before (and will probably never again) go to a gallery where I instantly recognise so many things! This was a particularly incredible experience as they also had a Van Gogh exhibition on at the time (focused on his works at the end of his life, when he was living in France and his work was becoming very sinister - sadly no longer on) and I'd just recently taken my mam to the immersive Van Gogh experience in Edinburgh as part of her 60th. The other exhibition was Louis Janmot's Poem of the Soul (a really long poem and a load of paintings to accompany each segment) which I can't claim to have heard of before, I wish I'd had a bit more time to enjoy it fully but I had other plans so only had time to look at the pictures. Catacombs were booked for 14:30 - interesting experience, I'd say worth doing but not a must. It's good to have something planned other than museums. Afterwards, had time to see Jardin du Luxembourg and Montparnasse cemetery (didn't take any pictures in here, feels wrong somehow, didn't find anyone famous anyhow), before finding dinner in Montparnasse. Then the World Cup final - South Africa v New Zealand, another very tense game! I seem to have a habit for picking rugby finals with early red cards.
Sunday 29th October Trip to Versailles, 12:00 ticket, full access. This is the one place where, even with a timed ticket, you have a long wait to get in. I got in at 12:40, and I was fairly early so near the front of the queue for my timeslot. The palace itself is fine, bit nicer than my house but not worth the trip on its own, the gardens are stunning though, I spent over 2 hours in them, and still pressed on to see the other areas. My favourite was Marie-Antoinette's hamlet, the pictures don't really do it justice but it felt like I was in a fairytale. I headed back to Paris and got to the Eiffel tower just in time to see it twinkle at 7pm (it does so every hour on the hour after dark). Walked over to Trocadero (the best place to view the Eiffel tower), then along to the Arc de Triomphe and down the Champs Elysee. Took the metro up to Montmartre to go into Basilica Sacre-Coeur (free entry, and by this time no queue at all - they ask for no photographs so there's nothing in my album from inside, but there's plenty online). Ate nearby then had tickets for Moulin Rouge at 11.30 - like Saint-Chapelle, it's quite expensive, but a good time if you do decide to go. This was my most tiring day, over 35000 steps.
Monday 30th October Final day in Paris. I'd managed to get a spare ticket for Musee de l'Orangerie on an site called Headout (usually you would have to book this a while in advance, like most things in Paris, I guess someone returned one last minute? Could only get one, don't think my friend particularly wanted one anyway), 12:00 entry. I picked a route to pass a couple of landmarks - Opera Garnier, Madeleine, Obelique du Louxor. Monet's water lillies are, as you'd expect, absolutely gorgeous, and the only reason this museum exists really. There's some good stuff in the permanent collection in the basement though - I think I remember seeing a Picasso down there? I don't remember what the temporary exhibitions were at the time but I remember being unimpressed. Went back to the Eiffel tower to see it in the daylight, and stumbled upon Musee du Quai Branly. I'm not sure exactly how to describe it, it's a collection of objects created by humanity when in a loosely "tribal" period? Which happened at vastly different time periods for each continent. And also there's some samurai stuff, even though Japan had a fairly well developed civilisation by the time they came around. The more you think about it the more it falls apart really, basically it's a museum full of really cool stuff. Had to rush this a little bit to catch the Eurostar (train at 17:00), was also panicking because I couldn't make contact with my friend, who had my luggage.

I am simply asking if anyone can create this music so that we can listen to it.

[Verse 1] Em C G D Frozen waves, a silent shore, the world in white, Em C G D A veil of clouds, the sun's lost fight, a dimming light. [Pre-Chorus] Am Em Beneath the ice, a stir begins, F C Dark water's breath, a tale of sins. [Chorus] G D Em A hand emerges, pale as bone, C G D Breaking free from the ocean's moan. G D Em A gaunt young man with eyes like night, C G D Steps from the depths into the fading light. [Verse 2] Em C G D Tattered remains, a soldier's past, now just a ghost, Em C G D Snow-white skin, and wounds that boast of battles lost. [Pre-Chorus] Am Em The serpent's ink on skin so fair, F C Moves like a whisper, cold despair. [Chorus] G D Em A chilling gaze, a frozen hell, C G D A drowned deity's deathly knell. G D Em On icy shores, he stands alone, C G D A wretched king without a throne. [Bridge] Am Em The ocean's heart, once warm and kind, F C Now lies in shards, with peace to find. [Outro] G D Em The dark abyss, his eyes reveal, C G D A story silent, the cold conceal. G D Em A serpent's dance under his skin, C G D A tale of what might have been. 

Krum, I was born from the darkness of the womb Krum, no robber shall ever reap the gold from my tomb Krum, I open the gates of samadhi in my dimly lit room Krum, Persephone, do you take Hades to be your groom? Krum, forever in eternity ye shall rule over the doom.
Krum, what a wonderful day! Krum, what a chance to play! Krum, the meaning of life Krum the eliminator of strife.
(Thanks for reading, feel free to use the mantra or the poem in your practises. I have noticed that Krum is a very potent mantra when interacting with Hades and I recommend everyone try to recite it at least 108 times in meditation)

We've all heard it, whether you were an adult or a kid being forced to dental cleaning and tooth filling by your parents, the dentist or dental assistant would chew you out with an anti-sugar rant and blamed your cavity on not brushing everyday or even brushing once a day instead of two times a day and your glass of orange juice or canned soda from last week. This is something I've heard from the time I was a kid to my early 20's, it was always my fault because I wasn't brushing enough and because I liked sweet beverages but contrary to their advice I was brushing everyday and I didn't drink very much soda considering my parents started to restrict it from me for a period of time but nevertheless the filling appointments kept coming, while I was mostly cavity free during my teen years things got really bad day once I started smoking cigarettes, first I developed a very bad cavity on abscess in one of my wisdom teeth and this led to me getting gaslighted into pulling all my wisdom teeth, a couple years later while attending a jobcorps where I was never allowed to leave the campus without being kicked out the program and my liquid intake was mostly from sugar free fizzy vitamin drinks, juice and coffee I started developing multiple cavities at a time which resulted in me getting multiple fillings but yet still not all the ones I needed despite that I was brushing twice a day most days, the following year being short on money and dropped off my parents dental plan while the money I did have was going elsewhere I withheld getting a couple cavities in my back molars filled for a few months, I tried compensating for this by pouring a tone of salt in a warm glass of water and swishing that water in my mouth before bed, low and behold not only did this not work but in just a few months of doing this one my molars decayed to the point of being halfway gone and the other developing a large cavity at the gum line, so I wound up getting two root canals in these molars early 2020 along with another filling on my incisor while I first started to make changes to my habits. You'd think I have more since then but after what's been roughly 5 years I've haven't developed another cavity since and I'll go through what I truly believe the reasoning for this being despite that I don't brush my teeth anymore than I used two and that I still consume sugar.

1. I started actually drinking water, I came up with this idea while at work to start buying gallons of water because they were cheap, they helped make me feel energetic, and they helped my chronic tendonitis, they say sugar is bad for your teeth because the remains that stick to your teeth attract bacteria that produce an acidic byproduct or because it's acid but the problem is this wouldn't be any different from anything else you eat that leaves residue or gets caught in between your teeth, if a piece of steak gets caught between your teeth the microbes are going to go after that, and sugar by itself actually has a neutral PH. What not only helps wash away debris in your mouth but also regulates the PH level in your mouth di drinking regular water because that's one of the actual reasons why I believe tooth decay is so prominent in our species, we consume lots of acidic cooked or carbonated beverages that can damage the enamel of your teeth, just by drinking a significant amount of water you compensate for this by buffering out the acids leftover plus you simulate your saliva production which has antibody/PH modifying effects of it's own. This principal can be used I you choose to smoke cigarettes as well, smoking whatever it may be is another large contributor to societal tooth decay because the combust is very acidic and it sticks to your teeth, if you wash your mouth it after smoking like I started doing especially with warm water you can counteract this effect, but Ideally smoking should be stopped. Today I still drink my sugary monsters but I'll drink water aside them, I don't find drinking only water is necessary but the important thing to do is to not neglect it. If you reading get my drift here, IT'S NOT THE SUGAR THAT'S ROTTING YOUR TEETH, IT'S DEHYDRATION! WHICH MEANS ACIDS IN YOUR MOUTH GO UNCHECKED!
   
2. I started eating a more nutritious diet, in early 2020 after months after finally getting away from being trapped and graduating from the local jobcorps, this lead to me being able to prepare my own food I developed a more enhanced interest in nutrition after I watched the What in the health documentary, this lead to conduct a mostly whole food plant based diet experiment on myself for several months, while the strict plant based part didn't last what did was my consumption of things that actually have minerals including CALCIUM such as vegetables, beans, whole grains and I bought an instant pot so I could easily prepare my own veggies and beans. Today consume more whole wheat and leafy greens as well as sardines, salmon and fermented dairy products and beverages with fortified minerals.
   

Before for years too much of my diet was made up of refined grains and meat, when grains are refined they lose much of or even all of their nutritional value, white rice literally has no vitamins or minerals in it. This is why nutritionists and physicians tell people to consume whole grains over refined, meats are also not a significant source of calcium, vitamin K oe magnesium which are also other important nutrients for your bones as well as your teeth, this is also where spring water comes in hand, it's naturally high in ph and has natural sources of minerals that helps protects the teeth of animals in the wild.

1. I started only brushing my teeth once a day and that time particularly being just before I go to bed, whenever before I brushed my teeth in the morning I could tell they became more sensitive and would lose their exterior natural protection from the acids and I would feel it if I had breakfast after, I also fail to see the benefit of brushing after waking up when I already brushed the night before. I usually just brush once a day now and sometimes I forget and skip a day, the reason why I don't skip brushing altogether is because I don't want plaque building up in my mouth and I want to brush away any possible remaining trails of food debris.

Unfortunately it seems likely that the non-Muslims who comment on the Gaza war don't understand Islam, and that the Muslim commentators don't admit that they have a bias, meanwhile Islam in fact plays a role in the Gaza war. A relevant summary:
Muhammad started his own religion when he was forty and immediately came into conflict with the other religious people of his community, mostly polytheists and Jews. Muhammad became a war general and spent the next ten years of his life trying to kill off the other religions around him. He succeeded.
During this time, every day he in essence gave war pep-talks to his troops. As most of their fighting was against Jews, most of the war pep-talks were against Jews. His followers wrote down everything he said every day, mostly in the form of scraps of paper containing short segments. When he died, his followers swept these scraps of paper together to make first the Quran, then the Hadith, as there were thousands of these scraps of paper.
The entirety of the Islamic literature reads, therefore, like a slow, hypnotic rant against Jews, and also against Christians, against polytheists, against other now obscure and defeated religions, and against all non-Muslim "disbelievers" in general.
Mostly though, it focuses on Jews. The first two main chapters of the Quran in fact are about Jews: chapter 2 "The Cow", criticizing the Jews for once worshipping a golden calf, and chapter 3 "The Family of Imran (Moses)", meaning all of the Jews. There's not much difference between any of the Quran or Hadith chapters though; they all continue along mostly in the same way as the first two and are titled variously by the scant amounts of other concepts sometimes explored in the chapters. Mostly it's all a slow, hypnotic rant against all Jews and other non-believers.
If you don't believe any of this, check it for a first time. You'll be shocked. Islam is an inherently discriminatory religion toward Jews, and that's really the basis of the aggression that comes out of Gaza and other places toward them.
Most revelatory of all in this regard is the fact (if you check your history books) that the Ottoman Empire participated in attacking Britain and the allies in World War 1, and Britain won over them, obtaining what is today the Gaza, Israel, and West Bank areas. There was never any Jewish theft. Britain wanted to let the Jews move into that land afterward, and it was their choice to do so, as it was the Brits' land.
The Jews were met with immediate violence from the Muslims, whose religion tells them to attack Jews. It got worse. Sick of the violence, the Jews declared independence for their territory and formed a state. This was fair and appropriate. Immediately, large groups of Muslims combined armies to try to massacre the Jews. They were repelled.
It never stopped. The Muslims tried to combine armies and massacre the Jews again, in '67. They were repelled that time too.
Then in 2007 Gaza started the Gaza War against the Jews, and have fought it every day since, including today. They've been rocketing Israel constantly since 2007; October 7th was just a sort of culmination.
By the way, declaring independence and forming a state was the pattern set for and by every other territorial area that was formed out of the Ottoman Empire- resulting in every Middle Eastern state you see today- Israel did nothing different, and did not need a reason to do it- Gaza and the West Bank have always had the same ability, but have torn themselves apart fighting each other instead, while the world continues to wait on them. Also, they need to not form a government that declares war against Israel as part of its foundation. That’s the other reason they haven’t formed any real states yet. No one would stop them from doing so if they did it without any war declarations. The concept that anyone else in the world would somehow be able to give them a state is bogus.
The real problem will be solved when the world has a conversation with Islam, telling them to give up the part about cursing non-believers: approximately half the content of the Islamic religion. Then the Gazans can live non-aggressively with Jews next to them. So as well with the West Bank, Jordan/Iraq/Syria/Libya/Yemen/Iran, the twenty-or-so other nations that don't accept Israeli passports, etcetera.
Before any moderators, members of this site, or non-members of this site, try to get me banned or give me -100 karma points, insisting that I’m biased or that I’ve made this up: I challenge you to read or watch any summary of the life of Muhammad and the first ten years of Islam, then to read the first hundred pages of any English translation of the Quran, then to read the sub-chapter “Fighting Jews” of the chapter “Jihad” of the Al-Bukhari hadith book, then to read Gaza’s government charter “The Hamas Covenant”. If you put in a few minutes a day it’ll take you about two weeks. Don’t complain about me asking you to do this much research; it’s not much and it’s a bare minimum I can think of for you to check my work. Then you’re going to ask the same question I asked, “Why haven’t I heard of this from anyone or any side reporting on the Gaza war?” I believe the answer is several-fold: one is that there is simply a shocking lack of bothering to do much research by even those most vocal about the conflict. Two is that those who know about this know that no outsider asked for support of Gaza would sympathize with them if they knew about this. Three is that this stuff is outrageous, and no one wants to be the deliverer of that outrage, or get accused themselves of making this up. Four (and you’ll have to read to understand this) is that the believers are told in general to not trust disbelievers, which would include not telling them the truth. If you believed someone else was going to Hell, but that they didn’t know about it, would you tell them? They’re not gonna like hearing it; why tell them? Count the number of times Muhammad says all Jews and disbelievers are going to Hell in the Quran. You’ll lose count by about page 25 and it just keeps going like that.
All the resources mentioned are easily available online for free in pdf form or otherwise; just do a search for each, and youtube has lots of good videos on Muhammad’s life. I also highly recommend you watch overhead-battle-analysis-style videos (like Kings & Generals channel & similar) to review every single early battle of Islam, in order. You may also want to watch some on the first few battles of Abu Bakr also, the guy who picked up Muhammad’s war banner after him and carried on the violent conquest of the entire Arabian Peninsula, eradicating one by one what used to be a diverse array of now-extinct local religions. You could check out a copy of the Quran translated or order one, which I also recommend. I have Pickthall’s translation as a hard copy and I recommend it; I also used three different online Qurans and three different online Al-Bukhari hadiths (I wanted to make sure I wasn’t making any mistake by reading some bad translation; turned out nope they all read like that).
And before anyone says, well, that kind of stuff is said in the Bible too… First of all, find it; second of all, if it says that kind of stuff even a handful of times in the Bible, that’s different from Islam’s thousand times saying it, over and over again- it’s really a different sort of book.
I want to say last that the Muslims aren’t “like this”; rather, they’re told to be like this, by a high-pressure, demanding religion. They’re also told I’m sure, as for Gaza, by their friends, parents, neighbors, grandparents, local TV stations, and government, what is truly an altered version of history, wherein the Jews “stole” Palestine. They’re taught to distrust anything that the West says against that, because they’re taught to distrust disbelievers- of course the disbelievers would lie about this stuff- “hasbara”. The Jews “stole” Palestine, so, they’re “occupiers”. They don’t want to sound racist because they know discrimination is not tolerated in the disbelievers’ world, so they say “Zionists”, in place of “Jews”. Underneath it, they’re not saying much to the outside world- just enough and in just the right ways to sound presumably appropriate and reasonable, legitimate. It’s like a big game to try to get what they want (Jews expelled or killed), or, as discussed above, it's that they unfortunately don't know any better cause they've been lied to themselves. To the extent that anyone knows this stuff though and hasn't mentioned it, I would feel that we’ve been lied to and played for fools, and it makes me want to say screw the Squad, Sanders, and the campus protests... all right here on American soil!!!! I trust the vast majority of Muslims are not like this. I think they are too afraid though to voice any opposition to any of the Muslims who are hardcore about this stuff, of which Gaza and the West Bank have become the best examples- I told you to read the Hamas Covenant so I’ll trust you’ll do it; meanwhile I’ll add that the guy who ran the West Bank, Abbas, wrote his own dissertation as a youth on his conspiracy theory that the Jews “did the Holocaust to themselves, to create false international sympathy and a pretext for stealing Israel”, and he has continued to educate the West Bank’s people with this line of reasoning, making “Nakba day” into a sort of mockery of anyone else’s Holocaust remembrances. Meanwhile Iran continues determined to one day lead the eradication.
If you care about caring, do the right thing- help educate others on what’s really going on in Gaza. It’s bigger than the past few months, it’s bigger than October 7^th, it’s even bigger than tens of thousands of casualties, and if we don’t do the right thing (demand and converse about how disbelievers have rights too), one day far in the future that total may be millions or billions. The time is now to resolve this between all of us, with words. Learn about and then be vocal about the unfairness of Islam. Demand rights. Have conversations.
To add to this goal, I offer the following:
I make this contract with Islam, whether they agree or not:
Disbelievers’ Bill of Rights:

1. The disbelievers have rights too.
2. The disbelievers have wonderful and diverse cultures of their own, that are not to be eradicated; Earth is good when its cultures are diverse and not homogenized.
3. The disbelievers are not going to Hell for disbelieving Islam.
4. The believers are not going to Paradise for eradicating the disbelievers.
5. There will be no “final day” where all the Jews are killed.
6. Jesus will not show up on the final day to personally kill all the Jews (Islamic eschatology).
7. Disbelievers have the right to not be discriminated against or degraded by the believers. Any disbelievers neighboring believers are not to have rocks thrown at them, suicide attacks launched at them, rockets launched at them, rifles or pistols fired at them, etcetera.
8. Disbelievers have the right to not tolerate any literature that discriminates against them or is derogatory or degrading toward them, or that advocates any sort of violence against them, or that proscribes any mistreatment of them.

Furthermore, I liberate all Muslims, with the following lines:
You don’t have to surrender to Islam, completely, if any of it seems wrong to you. For that matter, you can pick any religion, you can pick no religion, you can make up your own religion, you can institute your own renewal of Islam and start a new chapter on it; you can do anything you want on this planet, and no lightning bolt will strike you from anyone’s god. If the afterlife is real, then you’re going to it whether you believe in it or whether you disbelieve in it. If there’s Heaven and Hell, you’re going to Heaven for being a good person, Hell for being a bad person.
Also, Muhammad may have said that his teachings were “a Book”. However, Muhammad did not give any specifics instructions to make any book exactly in the fashion in which the Quran and Hadith and others (Kitube of Shia, Wahhabiism’s books, Salafist works etcetera) were made, and, I believe that Muhammad would have seen the error in making them in those exact ways- this would cause problems later- the format is too heavy on the disbelievers- it will someday make for a problematic relationship between different faiths- you should feel free to rearrange any and all verses, excluding as many as you like, reinterpreting any you like, to make any new Book that makes more sense for use as an every-day, all-time religious book: one that focuses on “the good stuff” and not the bad. Muhammad needed to rally an army every day. We don’t need that in our daily lives now that we’re all trying to put war away. This is the 21^st century. Nine nations use nukes, and two of them are Muslim (Pakistan, Kazakhstan). We need to right now make decisions that will put away all war inclinations between us forever. If you don’t like my way of doing it, come up with something better and suggest it. I say we can do it by having a conversation where disbelievers stick up for themselves and believers listen.
And, I suggest this interpretation: perhaps Allah wanted to include a sort of test, within Islam, to separate hypocrites from believers- Allah included a bunch of stuff telling you that disbelievers are bad and to attack them. Maybe it’s to see who rejects that, to send them to Paradise, and to see who decides to act on it, to send them to Hell.
There is plenty of evidence that this is true in Gaza right now. Why would Allah punish them unless they were bad? They have relentlessly attacked Israel for years. Maybe this is Allah’s punishment.
Also, you are free to associate with disbelievers, at any time and place, whatever they’re saying at the time. You can date and intermarry with disbelievers if you like. Try not calling them disbelievers and you’ll have luck.
I also state that I am a learned scholar (college degree earned, floor-to-ceiling stacks of nonfiction books read, research published) and I am authorized to make fatwa (judgments) and to issue tafsir (commentary/interpretations on holy works).
As a warning to angry-comment-posters: you may find that I can back up with references and examples every point I’ve made! Watch out!
That being said, am I wrong about anything? Please tell me if I have anything wrong; I can only do so much research and then sweep it all together off the top of my head. Let me know. I’ll apologize if I get something wrong and perhaps adjust my thesis.

(Verse 1) Spun the wheel on a Monday, got a two, Slid back down to my broke avenue. "Career" card says I’m a secret astronaut, In the real world, can’t afford a parking spot.
(Pre-Chorus) Oh, the irony never skips my address, Rolling for luck in my Sunday best. Banker laughs, says I’m overdue, Life’s game board, and I haven’t a clue.
(Chorus) I suck at playing the Game of Life, Where you spin a wheel just to find your strife. Picking cards that I can’t rewrite, Got dreams and dimes but they never align. I suck at playing the Game of Life, In a plastic car, just my luck and my wife. Oh, why can’t reality cut me some slack? I’m just trying to pass Go, can’t get my four bucks back.
(Verse 2) Bought a house on the corner of "Broke and Loan", Dreams are made in zones you can’t own. Tried to school life, but it schooled me— Graduated summa cum laude in irony.
(Pre-Chorus) Now, spin the spinner like it’s Russian Roulette, Every arrow’s a new debt silhouette. In the game, you can be who you please, Too bad life’s not as cheap as these plastic keys.
(Chorus) I suck at playing the Game of Life, Where you spin a wheel just to find your strife. Picking cards that I can’t rewrite, Got dreams and dimes but they never align. I suck at playing the Game of Life, In a plastic car, just my luck and my wife. Oh, why can’t reality cut me some slack? I’m just trying to pass Go, can’t get my four bucks back.
(Bridge) Wish I could swap these game pieces for a real fresh start, Toss out the script, play the joker card. But here in this game, you can gamble or plea, Yet there's a twist to each turn, a price for being free.
(Chorus)
I suck at playing the Game of Life, In a plastic car, just my luck and my wife. Oh, why can’t reality cut me some slack? I’m just trying to pass Go, can’t get my four bucks back.

Hey,
I wanted to share some insights on creating an effective music release strategy. Releasing music is thrilling yet daunting, but a well-planned approach can make a huge difference. Here are some tips we've found useful at Sonexomo:

1. Make a Timeline

Plan your release 1 to 3 months in advance. This allows time to build anticipation and prepare promotional material. It also qualifies you to submit a track for Spotify-run playlists.
Key Steps:

• Set a release date.
• Create a timeline with key dates (e.g., teaser videos in various aspect ratios for TikTok and Instagram).

2. Build Anticipation with Teasers

Release teaser content a few weeks before the release date. Use short clips, album artwork, and song snippets (intro, verse, chorus, breakdowns).
Tips:

• Post teaser videos on social media.
• Share behind-the-scenes content.
• Use countdowns or polls to boost excitement and engagement.

3. Start a Pre-Save Campaign

Pre-save campaigns on platforms like Spotify can significantly boost your release day numbers. Reach out to blogs seeking pre-release songs to promote.
Tips:

• Use websites like feature.fm or Linktree.
• Promote the pre-save link by sending it to friends and family.

4. Engage with Your Fans

Engage with your fans through comments, Q&A sessions, and sharing fan-generated content on your stories.
Ideas:

• If you don’t have any fans, consider using a Sonexomo package.
• Host live streaming sessions on Instagram, YouTube, and Twitch.

5. Use Multiple Platforms

Don’t rely on one social media post. Use social media, email newsletters, and your website to maximize reach.
Platforms to Consider:

• Social media (Instagram, TikTok, X [formerly Twitter], Facebook, YouTube Shorts, Snapchat)
• Email newsletters (Mailchimp)
• Your official website

6. Analyze and Adjust

After your release, analyze the results. Look at data from streaming platforms and social media to understand what worked and what didn’t. Use this information to refine your strategy for future releases.
Metrics to Track:

• Number of streams and downloads
• Social media engagement (likes, comments, shares)
• Website traffic
• Email open rates and clicks.

Conclusion

A well-planned music release strategy can significantly impact your music’s reach. If you need a “preparing for your release” calendar, sign up for our newsletter and follow us on Instagram. Message us saying, “Hey, I did what you asked—send me my free release calendar.”
At Sonexomo, we're here to help you every step of the way, from releasing your music to gaining the fans your music deserves. Contact us today to learn more about how we can support your next music release.
Visit www.sonexomo.com for more information.
Feel free to ask any questions or share your own experiences in the comments!

I'm considering buying out my lease. The initial total value of my car is $33706.52. I have paid $12372.12. I plan to finance the buyout, including the sales tax, for a total of $23212.04. The loan I am considering is 5.99% for 60 months. Given this information, how much will the vehicle depreciate over the course of the loan, and will the principal payments keep up with depreciation? If so, would there be positive equity in the vehicle/loan deal - and how do I calculate this?
- This is a new way of looking at expenses for me, so feel free to elucidate on anything I may be overlooking.
Car info: 2021 Nissan Rogue SV with Premium Package, 28,500 miles, excellent condition.

What is decisive is not that man frees himself to himself from previous obligations, but that the very essence of man itself changes, in that man becomes subject. We must understand this word subiectum, however, as the translation of the Greek hypokeimenon. The word names that-which-lies-before, which, as ground, gathers everything onto itself. This metaphysical meaning of the concept of subject has first of all no special relationship to man and none at all to the I. However, when man becomes the primary and only real subiectum, that means: Man becomes that being upon which all that is, is grounded as regards the manner of its Being and its truth. Man becomes the relational center of that which is as such. But this is possible only when the comprehension of what is as a whole changes. In what does this change manifest itself? What, in keeping with it, is the essence of the modern age?
When we reflect on the modern age, we are questioning concerned the modern world picture [Weltbild] *12. We characterize the latter by throwing it into relief over against the medieval and the ancient world pictures. But why do we ask concerning a world picture in our interpreting of a historical age? Does every period of history have its world picture, and indeed in such a way as to concern itself from time to time about that world picture? Or is this, after all, only a modern kind of representing, this asking concerning a world picture?
What is the world picture? Obviously a picture of the world. But what does “World” mean here? What does “picture” mean? “World” serves here as a name for what is, in its entirety. The name is not limited to the cosmos, to nature. History also belongs to the world. Yet even nature and history, and both interpenetrating in their underlying and transcending of one another, do not exhaust the world. In this designation the ground of the world is meant also, no matter how its relation to the world is thought (Appendix 5).
With the word “picture” we think first of all of a copy of something. Accordingly, the world picture would be a painting, so to speak, of what is as a whole. But “world picture” means more than this. We mean by it the world itself, the world as such, what is, in its entirety, just as it is normative and binding for us. “To get into the picture” [literally, to put oneself into the picture] with respect to something means to set whatever is, itself, in place before oneself just in the way that it stands with it, and to have it fixedly before oneself as set up in this way. But a decisive determinant in the essence of the picture is still missing. “We get the picture” concerning something does not mean only that what is stands before us - in all that belongs to it and all that stands together in it - as a system. “To get the picture” throbs with being acquainted with something, with being equipped and prepared for it. Where the world becomes picture, what is, in its entirety, is juxtaposed as that for which man is prepared and which, correspondingly, he therefore intends to bring before himself and have before himself, and consequently intends in a decisive sense to set in place before himself (Appendix 6). Hence world picture, when understood essentially, does not mean a picture of the world but the world conceived and grasped as picture. What is, in its entirety, is now taken in such a way that it first is in being and only is in being to the extend that it is set up by man, who represents and sets forth. Wherever we have the world picture, an essential decision takes place regarding what is, in its entirety. The Being of whatever is, is sought and found in the representedness of the latter.
However, everywhere that whatever is, is not interpreted in this way, the world also cannot enter into a picture; there can be no world picture. The fact that whatever is comes into being in and through representedness transforms the age in which this occurs into a new age in contrast with the preceding one. The expressions "world picture of the modern age" and "modern world picture" both mean the same thing and both assume something that never could have been before, namely, a medieval and an ancient world picture. The world picture does not change from an earlier medieval one into a modern one, but rather the fact that the world becomes picture at all is what distinguishes the essence of the modern age [der Neuzeit]. For the Middle Ages, in contrast, that which is, is the ens creatum, that which is created by the personal Creator-God as the highest cause. Here, to be in being means to belong within a specific rank of the order of what has been created - a rank appointed from the beginning - and as thus caused, to correspond to the cause of creation (analogia entis) (Appendix 7). But never does the Being of that which is consist here in the fact that it is brought before man as the objective, in the fact that it is placed in the realm of man's knowing and of his having disposal, and that it is in being only in this way.
The modern interpretation of that which is, is even further from the interpretation characteristic of the Greeks. One of the oldest pronouncements of Greek thinking regarding the Being of that which is runs: To gar auto noein estin te kai einai.*15 This sentence of Parmenides means: The apprehending of whatever is belongs to Being because it is demanded and determined by Being. That which is, is that which arises and opens itself, which, as what presences, comes upon man as the one who presences, i.e., comes upon the one who himself opens himself to what presences in that he apprehends it. That which is does not come into being at all through the fact that man first looks upon it, in the sense of a representing that has the character of subjective perception. Rather, man is the one who is looked upon by that which is; he is the one who is - in company with itself - gathered toward presencing, by that which opens itself. To be beheld by what is, to be included and maintained within its openness and in that way to be borne along by it, to be driven about by its oppositions and marked by its discord - that is the essence of man in the great age of the Greeks. Therefore, in order to fulfill his essence, Greek man must gather (legein) and save (sozein), catch up and preserve, what opens itself in its openness, and he must remain exposed (aletheuein) to all its sundering confusions. Greek man is as the one who apprehends [der Vernehmer] that which is, and this is why in the age of the Greeks the world cannot become picture. Yet, on the other hand, that the beingness of whatever is, is defined for Plato as eidos [aspect, view] is the presupposition, destined far in advance and long ruling indirectly in concealment, for the world's having to become picture (Appendix 8).
[*12. The conventional translation of Weltbild would be “conception of the world” or “philosophy of life.” The more literal translation, “world picture,” is needed for the following of Heidegger’s discussion; but it is worth noting that “conception of the world” bears a close relation to Heidegger’s theme of man’s representing of the world as picture.
*15. The accepted English translation of this fragment is, “For thought and being are the same thing” (Nahm).]
In distinction from Greek apprehending, modern representing, whose meaning the word repraesentatio first brings to its earliest expression, intends something quite different. Here to represent [vorstel-len] means to bring what is present at hand [das Vorhandene] before oneself as something standing over against, to relate it to oneself, to the one representing it, and to force it back into this relationship to oneself as the normative realm. Wherever this happens, man "gets into the picture" in precedence over whatever is. But in that man puts himself into the picture in this way, he puts himself into the scene, i.e., into the open sphere of that which is generally and publicly represented. Therewith man sets himself up as the setting in which whatever is must henceforth set itself forth, must present itself [sich ... prasentieren], i.e., be picture. Man becomes the representative [der Reprasentant] of that which is, in the sense of that which has the character of object.
But the newness in this event by no means consists in the fact that now the position of man in the midst of what is, is an entirely different one in contrast to that of medieval and ancient man. What is decisive is that man himself expressly takes up this position as one constituted by himself, that he intentionally maintains it as that taken up by himself, and that he makes it secure as the solid footing for a possible development of humanity. Now for the first time is there any such thing as a 'position' of man. Man makes depend upon himself the way in which he must take his stand in relation to whatever is as the objective. There begins that way of being human which mans the realm of human capability as a domain given over to measuring and executing, for the purpose of gaining mastery over that which is as a whole. The age that is determined from out of this event is, when viewed in retrospect, not only a new one in contrast with the one that is past, but it settles itself firmly in place expressly as the new. To be new is peculiar to the world that has become picture.
When, accordingly, the picture character of the world is made clear as the representedness of that which is, then in order fully to grasp the modern essence of representedness we must track out and expose the original naming power of the worn-out word and concept "to represent" [vorstellen]: to set out before oneself and to set forth in relation to oneself. Through this, whatever is comes to a stand as object and in that way alone receives the seal of Being. That the world becomes picture is one and the same event with the event of man's becoming subiectum in the midst of that which is.
Only because and insofar as man actually and essentially has become subject is it necessary for him, as a consequence, to confront the explicit question: Is it as an "I" confined to its own preferences and freed into its own arbitrary choosing or as the "we" of society; is it as an individual or as a community; is it as a personality within the community or as a mere group member in the corporate body; is it as a state and nation and as a people or as the common humanity of modern man, that man will and ought to be the subject that in his modern essence he already is! Only where man is essentially already subject does there exist the possibility of his slipping into the aberration of subjectivism in the sense of individualism. But also, only where man remains subject does the positive struggle against individualism and for the community as the sphere of those goals that govern all achievement and usefulness have any meaning.
The interweaving of these two events, which for the modern age is decisive - that the world is transformed into picture and man into subiectum - throws light at the same time on the grounding event of modern history, an event that at first glance seems almost absurd. Namely, the more extensively and the more effectually the world stands at man’s disposal as conquered, and, the more objectively the object appears, all the more subjectively, i.e., the more importunately, does the subiectum rise up, and all the more impetuously, too, do observation of and teaching about the world change into a doctrine of man, into anthropology. It is no wonder that humanism first arises where the world becomes picture. It would have been just as impossible for a humanism to have gained currency in the great age of the Greeks as it would have been impossible to have had anything like a world picture in that age. Humanism, therefore, in the more strict historiographical sense, is nothing, but a moral-aesthetic anthropology. The name “anthropology” as used here does not mean just some investigation of man by a natural science. Nor does it mean the doctrine established within Christian theology of man created, fallen, and redeemed. It designates that philosophical interpretation of man which explains and evaluates whatever is, in its entirety, from the standpoint of man and in relation to man (Appendix 10).
The increasingly exclusive rooting of the interpretation of the world in anthropology, which has set in since the end of the eighteenth century, finds its expression in the fact that the fundamental stance of man in relation to what is, in its entirety, is defined as a world view (Weltanschauung). Since that time this word has been admitted into common usage. As soon as the world becomes picture, the position of man is conceived as a world view. To be sure, the phrase “world view” is open to misunderstanding, as though it were merely a matter here of a passive contemplation of the world. For this reason, already in the nineteenth century it was emphasized with justification that “world view” also meant and even meant primarily “view of life.” The fact that, despite this, the phrase “world view” asserts itself as the name for the position of man in the midst of all that is, is proof of how decisively the world became picture as soon as man brought his life as subiectum into precedence over other centers of relationship. This means: whatever is, is considered to be in being only to the degree and to the extent that it is taken into and referred back to this life, i.e., is lived out, and becomes life-experience. Just as unsuited to the Greek spirit as every humanism had to be, just so impossible was a medieval world view, and just as absurd is a Catholic world view. Just as necessarily and legitimately as everything must change into life-experience for modern man the more unlimitedly he takes charge of the shaping of his essence, just so certainly could the Greeks at the Olympian festivals never have had life-experiences.
The fundamental event of the modern age is the conquest of the world as picture. The word "picture" [Bild] now means the structured image [Gebild] that is the creature of man's producing which represents and sets before. In such producing, man contends for the position in which he can be that particular being who gives the measure and draws up the guidelines for everything that is. Because this position secures, organizes, and articulates itself as a world view, the modern relationship to that which is, is one that becomes, in its decisive unfolding, a confrontation of world views; and indeed not of random world views, but only of those that have already taken up the fundamental position of man that is most extreme, and have done so with the utmost resoluteness. For the sake of this struggle of world views and in keeping with its meaning, man brings into play his unlimited power for the calculating, planning, and molding of all things. Science as research is an absolutely necessary form of this establishing of self in the world; it is one of the pathways upon which the modern age rages toward fulfillment of its essence, with a velocity unknown to the participants. With this struggle of world views the modern age first enters into the part of its history that is the most decisive and probably the most capable of enduring (Appendix 11).
A sign of this event is that everywhere and in the most varied forms and disguises the gigantic is making its appearance. In so doing, it evidences itself simultaneously in the tendency toward the increasingly small. We have only to think of numbers in atomic physics. The gigantic presses forward in a form that actually seems to make it disappear - in the annihilation of great distances by the airplane, in the setting before us of foreign and remote worlds in their everydayness, which is produced at random through radio by a flick of the hand Yet we think too superficially if we suppose that the gigantic is only the endlessly extended emptiness of the purely quantitative. We think too little if we find that the gigantic, in the form of continual not-ever-having-been-here-yet, originates only in a blind mania for exaggerating and excelling. We do not think at all if we believe we have explained this phenomenon of the gigantic with the catchword “Americanism" (Appendix 12).
The gigantic is rather that through which the quantitative becomes a special quality and thus a remarkable kind of greatness. Each historical age is not only great in a distinctive way in contrast to others; it also has, in each instance, its own concept of greatness. But as soon as the gigantic in planning and calculating and adjusting and making secure shifts over out of the quantitative and becomes a special quality, then what is gigantic, and what can seemingly always be calculated completely, becomes, precisely through this, incalculable. This becoming incalculable remains the invisible shadow that is cast around all things everywhere when mas has been transformed in subiectum and the world into picture (Appendix 13).
By means of this shadow the modern world extends itself out into a space withdrawn from representation, and so lends to the incalculable the determinateness peculiar to it, as well as a historical uniqueness. This shadow, however, points to something else, which it is denied to us of today to know (Appendix 14). But man will never be able to experience and ponder this that is denied so long as he dawdles about in the mere negating of the age. The flight into tradition, out of a combination of humility and presumption, can bring about nothing in itself other than self-deception and blindness in relation to the historical moment.
Man will know, i.e., carefully safeguard into its truth, that which is incalculable, only in creative questioning and shaping out of the power of genuine reflection. Reflection transports the man of the future into that “between” in which he belongs to Being and yet remains a stranger amid that which is (Appendix 15). Hölderlin knew of this. His poem, which bears the superscription “To the German,” closes:
How narrowly bounded is our lifetime,
We see and count the number of our years.
But have the years of nations
Been seen by mortal eye?
If your soul throbs in longing
Over its own time, mourning, then
You linger on the cold shore
Among your own and never know them.

The Age of the World Picture
In metaphysics reflection is accomplished concerning the essence of what is and a decision takes place regarding the essence of truth*1. Metaphysics grounds an age, in that through a specific interpretation of what is and through a specific comprehension of truth it gives to that age the basis upon which it is essentially formed*2. This basis holds complete dominion over all the phenomena that distinguish the age. Conversely, in order that there may be an adequate reflection upon these phenomena themselves, the metaphysical basis for them must let itself be apprehended in them. Reflection is the courage to make the troth of our own presuppositions and the realm of our own goals into the things that most deserve to be called in question Appendix 1).
One of the essential phenomena of the modern age is its science. A phenomenon of no less importance is machine technology. We must not, however, misinterpret that technology as the mere application of modern mathematical physical science to praxis. Machine technology is itself an autonomous transformation of praxis, a type of transformation wherein praxis first demands the employment of mathematical physical science. Machine technology remains up to now the most visible outgrowth of the essence of modern technology, which is identical with the essence of modern metaphysics.
A third equally essential phenomenon of the modern period lies in the event of art's moving into the purview of aesthetics. That means that the art work becomes the object of mere subjective experience, and that consequently art is considered to be an expression of human life*4.
A fourth modern phenomenon manifests itself in the fact that human activity is conceived and consummated as culture. Thus culture is the realization of the highest values, through the nurture and cultivation of the highest goods of man. It lies in the essence of culture, as such nurturing, to nurture itself in its turn and thus to become the politics of culture.
A fifth phenomenon of the modern age is the loss of the gods*5. This expression does not mean the mere doing away with the gods, gross atheism. The loss of the gods is a twofold process. On the one hand, the world picture is Christianized inasmuch as the cause of the world is posited as infinite, unconditional, absolute. On the other hand, Christendom transforms Christian doctrine into a world view (the Christian world view), and in that way makes itself modern and up to date. The loss of the gods is the situation of indecision regarding God and the gods. Christendom has the greatest share in bringing it about. But the loss of the gods is so far from excluding religiosity that rather only through that loss is the relation to the gods changed into mere experience." When this occurs, then the gods have fled. The resultant void is compensated for by means of historiographical and psychological investigation of myth.
What understanding of what is, what interpretation of truth, lies at the foundation of these phenomena?
We shall limit the question to the phenomenon mentioned first, to science [Wissenschaft].
In what does the essence of modern science lie?
What understanding of what is and of truth provides the basis for that essence? If we succeed in reaching the metaphysical ground that provides the foundation for science as a modern phenomenon, then the entire essence of the modern age will have to let itself be apprehended from out of that ground.
When we use the word "science" today, it means something essentially different from the doctrina and scientia of the Middle Ages, and also from the Greek episteme. Greek science was never exact, precisely because, in keeping with its essence, it could not be exact and did not need to be exact. Hence it makes no sense whatever to suppose that modern science is more exact than that of antiquity. Neither can we say that the Galilean doctrine of freely falling bodies is true and that Aristotle's teaching, that light bodies strive upward, is false; for the Greek understanding of the essence of body and place and of the relation between the two rests upon a different interpretation of beings and hence conditions a correspondingly different kind of seeing and questioning of natural events. No one would presume to maintain that Shakespeare's poetry is more advanced than that of Aeschylus. It is still more impossible to say that the modern understanding of whatever is, is more correct than that of the Greeks. Therefore, if we want to grasp the essence of modern science, we must first free ourselves from the habit of comparing the new science with the old solely in terms of degree, from the point of view of progress.
The essence of what we today call science is research. In what does the essence of research consist?
In the fact that knowing [das Erkennen] establishes itself as a procedure within some realm of what is, in nature or in history. Procedure does not mean here merely method or methodology. For every procedure already requires an open sphere in which it moves. And it is precisely the opening up of such a sphere that is the fundamental event in research. This is accomplished through the projection within some realm of what is-in nature, for example-of a fixed ground plan*6 of natural events. The projection sketches out in advance the manner in which the knowing procedure must bind itself and adhere to the sphere opened up. This binding adherence is the rigor of research*7. Through the projecting of the ground plan and the prescribing of rigor, procedure makes secure for itself its sphere of objects within the realm of Being . A look at that earliest science, which is at the same time the normative one in the modern age, namely, mathematical physics, will make clear what we mean. Inasmuch as modern atomic physics still remains physics, what is essential - and only the essential is aimed at here- will hold for it also.
Modern physics is called mathematical because, in a remarkable way, it makes use of a quite specific mathematics. But it can proceed mathematically in this way only because, in a deeper sense, it is already itself mathematical. Ta mathemata means for the Greeks that which man knows in advance in his observation of whatever is and in his intercourse with things ; the corporeality of bodies, the vegetable character of plants, the animality of animals, the humanness of man. Alongside these, belonging also to that which is already-known, i.e., to the mathematical, are numbers. If we come upon three apples on the table, we recognize that there are three of them. But the number three, threeness, we already know. This means that number is something mathematical. Only because numbers represent, as it were, the most striking of always-already-knowns, and thus offer the most familiar instance of the mathematical, is "mathematical" promptly reserved as a name for the numerical. In no way, however, is the essence of the mathematical defined by numberness, Physics is, in general, the knowledge of nature, and, in particular, the knowledge of material corporeality in its motion; for that corporeality manifests itself immediately and universally in everything natural, even if in a variety of ways, If physics takes shape explicitly, then, as something mathematical, this means that, in an especially pronounced way, through it and for it something is stipulated in advance as what is already-known. That stipulating has to do with nothing less than the plan or projection of that which must henceforth, for the knowing of nature that is sought after, be nature: the self-contained system of motion of units of mass related spatiotemporally. Into this ground plan of nature, as supplied in keeping with its prior stipulation, the following definitions among others have been incorporated: Motion means change of place. No motion or direction of motion is superior to any other. Every place is equal to every other. No point in time has preference over any other. Every force is defined according to - i.e., is only - its consequences in motion, and that means in magnitude of change of place in the unity of time. Every event must be seen so as to be fitted into this ground plan of nature. Only within the perspective of this ground plan does an event in nature become visible as such an event. This projected plan of nature finds its guarantee in the fact that physical research, in every one of its questioning steps, is bound in advance to adhere to it. This binding adherence, the rigor of research, has its own character at any given time in keeping with the projected plan. The rigor of mathematical physical science is exactitude. Here all events, if they are to enter at all into representation as events of nature, must be defined beforehand as spatiotemporal magnitudes of motion. Such defining is accomplished through measuring, with the help of number and calculation. But mathematical research into nature is not exact because it calculates with precision; rather it must calculate in this way because its adherence to its object-sphere has the character of exactitude. The humanistic sciences, in contrast, indeed all the sciences concerned with life, must necessarily be inexact just in order to remain rigorous. A living thing can indeed also be grasped as spatiotemporal magnitude of motion, but then it is no longer apprehended as living. The inexactitude of the historical humanistic sciences is not a deficiency, but is only the fulfillment of a demand essential to this type of research. It is true, also, that the projecting and securing of the object-sphere of the historical sciences is not only of another kind, but is much more difficult of execution than is the achieving of rigor in the exact sciences.
Science becomes research through the projected plan and through the securing of that plan in the rigor of procedure. Projection and rigor, however, first develop into what they are in methodology. The latter constitutes the second essential characteristic of research. If the sphere that is projected is to become objective, then it is a matter of bringing it to encounter us in the complete diversity of its levels and interweavings. Therefore procedure must be free to view the changeableness in whatever encounters it. Only within the horizon of the incessant-otherness of change does the plenitude of particularity - of facts - show itself. -But the facts must become objective [gegenstiindlich]. Hence procedure must represent [vorstellen] the changeable in its changing, must bring it to a stand and let the motion be a motion nevertheless. The fixedness of facts and the constantness of their change as such is "rule." The constancy of change in the necessity of its course is "law." It is only within the purview of rule and law that facts become clear as the facts that they are. Research into facts in the realm of nature is intrinsically the establishing and verifying of rule and law. Methodology, through which a sphere of objects comes into representation, has the character of clarifying on the basis of what is clear - of explanation. Explanation is always twofold. It accounts for an unknown by means of a known, and at the same time it verifies that known by means of that unknown. Explanation takes place in investigation. In the physical sciences investigation takes place by means of experiment, always according to the kind of field of investigation and according to the type of explanation aimed at. But physical science does not first become research through experiment; rather, on the contrary, experiment first becomes possible where and only where the knowledge of nature has been transformed into research. Only because modern physics is a physics that is essentially mathematical can it be experimental. Because neither medieval doctrina nor Greek episteme is science in the sense of research, for these it is never a question of experiment. To be sure, it was Aristotle who first understood what empeiria (experientia) means; the observation of things themselves, their qualities and modifications under changing conditions, and consequently the knowledge of the way in which things as a rule behave. But an observation that aims at such knowledge, the experimentum, remains essentially different from the observation that belongs to science as research, from the research experiment; it remains essentially different even when ancient and medieval observation also works with number and measure, and even when that observation makes use of specific apparatus and instruments. For in all this, that which is decisive about the experiment is completely missing. Experiment begins with the laying down of a law as a basis. To set up an experiment means to represent or conceive [vorstellen] the conditions under which a specific series of motions can be made susceptible of being followed in its necessary progression, i.e., of being controlled in advance by calculation. But the establishing of a law is accomplished with reference to the ground plan of the object-sphere. That ground plan furnishes a criterion and constrains the anticipatory representing of the conditions. Such representing in and through which the experiment begins is no random imagining. that is why Newton said, hypothesis non fingo, “the bases that are laid down are not arbitrarily invented.” They are developed out of the ground plan of nature and are sketched into it. Experiment is that methodology which, in its planning and execution, is supported and guided on the basis of the fundamental law laid down, in order to adduce the facts that either verify and confirm the law or deny it confirmation. The more exactly the ground plan of nature is projected, the more exact becomes the possibility of experiment. Hence the much cited medieval Schoolman Roger Bacon can never be the forerunner of the modern experimental research scientist; rather he remains merely a successor of Aristotle. For in the meantime, the real locus of truth has been transferred by Christendom to faith - to the infallibility of the written word and to the doctrine of the Church. The highest knowledge and teaching is theology as the interpretation of the divine word of revelation, which is set down in Scripture and proclaimed by the Church. Here, to know is not to search out; rather it is to understand rightly the authoritative Word and the authorities proclaiming it. Therefore, the discussion of the words and doctrinal opinions of the various authorities take precedence in the acquiring of knowledge in the Middle Ages. The componere scripta et sermones, the argumentum ex verbo, is decisive and at the same time is the reason why the accepted Platonic and Aristotelian philosophy that had been taken over had to be transformed into scholastic dialectic. If, now, Roger Bacon demands the experimentum - and he does demand it - he does not mean the experiment of science as research; rather he wants the argumentum ex re instead of the argumentum ex verbo, the careful observing of things themselves, i.e., Aristotelian empeiria, instead of the discussion of doctrines.
The modern research experiment, however, is not only an observation more precise in degree and scope, but is a methodology essentially different in kind, related to the verification of law in the framework, and at the service, of an exact plan of nature. Source criticism in the historical humanistic sciences corresponds to experiment in physical research. Here the name “source criticism” designates the whole gamut of the discovery, examination, verification, evaluation, preservation, and interpretation of sources. Historiographical explanation, which is based on source criticism, does not, it is true, trace facts back to laws and rules. But neither does it confine itself to the mere reporting of facts. In the historical sciences, just as in the natural sciences, the methodology aims at representing what is fixed and stable and at making history an object. History can become objective openly when it is past. What is stable in what is past, that on the basis of which historiographical explanation reckons up the solitary and the diverse in history, is the always-has-been-once-already, the comparable. Through the constant comparing of everything with everything, what is intelligible is found by calculation and is certified and established as the ground plan of history. The sphere of histriographical research extends only so far as historiographical explanation reaches. The unique, the rare, the simple - in short, the great - in history is never self-evident and hence remains inexplicable. It is not that historical research denies what is great in history; rather it explains it as the exception. In this explaining, the great is measured against the ordinary and the average. And there is no other historiographical explanation so long as explaining means reduction to what is intelligible and so long as historiographical explanation so long as explaining means reduction to what is intelligible and so long as historiography remains research, i.e., an explaining. Because historiography as research projects and objectifies the past in the sense of an explicable and surveyable nexus of actions and consequences, it requires source criticism as its instrument of objectification. The standards of this criticism alter to the degree that historiography approaches journalism.
Every science is, as research, grounded upon the projection of a circumscribed object-sphere and is therefore necessarily a science of individualized character. Every individualized science must, moreover, in the development of its projected plan by means of its methodology, particularize itself into specific fields of investigation. This particularizing (specialization) is, however, by no means simply an irksome concomitant of the increasing unsurveyability of the results of research. It is not a necessary evil, but is rather an essential necessity of science as research. Specialization is not the consequence but the foundation of the progress of all research. Research does not, through its methodology, become dispersed into random investigations, so as to lose itself in them; for modern science is determined by a third fundamental event: ongoing activity (Appendix 2).*10
By this is to be understood first of all the phenomenon that a science today, whether physical or humanistic, attains to the respect due a science only when it has become capable of being institutionalized. However, research is not ongoing activity because its work is accomplished in institutions, but rather institutions are necessary because science, intrinsically as research, has the character of ongoing activity. The methodology through which individual object-spheres are conquered does not simply amass results. Rather, with the help of its results it adapts [richtet sich ... ein] itself for a new procedure. Within the complex of machinery that is necessary to physics in order to carry out the smashing of the atom lies hidden the whole of physics up to now. Correspondingly, in historiographical research, funds of source materials become usable for explanation only if those sources are themselves guaranteed on the basis of historiographical explanation. In the course of these processes, the methodology of the science becomes circumscribed by means of its results. More and more the methodology adapts itself to the possibilities of procedure opened up through itself. This having-to-adapt-itself to its own results as the ways and means of an advancing methodology is the essence of research's character as ongoing activity. And it is that character that is the intrinsic basis for the necessity of the institutional nature of research. In ongoing activity the plan of an object-sphere is, for the first time, built into whatever is. All adjustments that facilitate a plannable conjoining of types of methodology, that further the reciprocal checking and communication of results, and that regulate the exchange of talents are measures that are by no means only the external consequences of the fact that research work is expanding and proliferating. Rather, research work becomes the distant sign, still far from being understood, that modern science is beginning to enter upon the decisive phase of its history. Only now is it beginning to take possession of its own complete essence.
What is taking place in this extending and consolidating of the institutional character of the sciences? Nothing less than the making secure of the precedence of methodology over whatever is (nature and history), which at any given time becomes objective in research. On the foundation of their character as ongoing activity, the sciences are creating for themselves the solidarity and unity appropriate to them. Therefore historiographical or archeological research that is carried forward in an institutionalized way is essentially closer to research in physics that is similarly organized than it is to a discipline belonging to its own faculty in the humanistic sciences that still remains mired in mere erudition. Hence the decisive development of the modern character of science as ongoing activity also forms men of a different stamp. The scholar disappears. He is succeeded by the research man who is engaged in research projects. These, rather than the cultivating of erudition, lend to his work its atmosphere of incisiveness. The research man no longer needs a library at home. Moreover, he is constantly on the move. He negotiates at meetings and collects information at congresses. He contracts for commissions with publishers. The latter now determines along with him which books must be written (Appendix 3).
The research worker necessarily presses forward of himself into the sphere characteristic of the technologist in the essential sense. Only in this way is he capable of acting effectively, and only thus, after the manner of his age, is he real. Alongside him, the increasingly thin and empty Romanticism of scholarship and the university will still be able to persist for some time in a few places. However, the effective unity characteristic of the university, and hence the latter's reality, does not lie in some intellectual power belonging to an original unification of the sciences and emanating from the university because nourished by it and preserved in it. The university is real as an orderly establishment that, in a form still unique because it is administratively self-contained, makes possible and visible the striving apart of the sciences into the particularization and peculiar unity that belong to ongoing activity. Because the forces intrinsic to the essence of modern science come immediately and unequivocally to effective working in ongoing activity, therefore, also, it is only the spontaneous ongoing activities of research that can sketch out and establish the internal unity with other like activities that is commensurate with themselves.
The real system of science consists in a solidarity of procedure and attitude with respect to the objectification of whatever is - a solidarity that is brought about appropriately at any given time on the basis of planning. The excellence demanded of this system is not some contrived and rigid unity of the relationships among object-spheres, having to do with content, but is rather the greatest possible free, though regulated, flexibility in the shifting about and introducing of research apropos of the leading tasks at any given time. The more exclusively science individualizes itself with a view to the total carrying on and mastering of its work process, and the more realistically these ongoing activities are shifted into separate research institutes and professional schools, the more irresistibly do the sciences achieve the consummation of their modern essence. But the more unconditionally science and the man of research take seriously the modern form of their essence, the more unequivocally and the more immediately will they be able to offer themselves for the common good, and the more unreservedly too will they have to return to the public anonymity of all work useful to society.
Modern science simultaneously establishes itself and differentiates itself in its projections of specific object-spheres. These projection-plans are developed by means of a corresponding methodology, which is made secure through rigor. Methodology adapts and establishes itself at any given time in ongoing activity. Projection and rigor, methodology and ongoing activity, mutually requiring one another, constitute the essence of modern science, transform science into research.
We are reflecting on the essence of modern science in order that we may apprehend in it its metaphysical ground What understanding of what is and what concept of truth provide the basis for the fact that science is being transformed into research?
Knowing, as research, calls whatever is to account with regard to the way in which and the extent to which it lets itself be put at the disposal of representation. Research has disposal over anything that is when it can either calculate it in its future course in advance or verify a calculation about it as past. Nature, in being calculated in advance, and history, in being historiographically verified as past, become, as it were, "set in place" [gestellt]. Nature and history become the objects of a representing that explains. Such representing counts on nature and takes account of history. Only that which becomes object in this way is - is considered to be in being. We first arrive at science as research when the Being of whatever is, is sought in such objectiveness.
This objectifying of whatever is, is accomplished in a setting-before, a representing, that aims at bringing each particular being before it in such a way that man who calculates can be sure, and that means be certain, of that being. We first arrive at science as research when and only when truth has been transformed into the certainty of representation. What it is to be is for the first time defined as the objectiveness of representing, and truth is first defined as the certainty of representing, in the metaphysics of Descartes. The title of Descartes's principal work reads: Meditationes de prima philosophia [Meditations on First Philosophy]. Prote philosophia is the designation coined by Aristotle for what is later called metaphysics. The whole of modern metaphysics taken together, Nietzsche included, maintains itself within the interpretation of what it is to be and of truth that was prepared by Descartes (Appendix 4).
Now if science as research is an essential phenomenon of the modern age, it must be that that which constitutes the metaphysical ground of research determines first and long beforehand the essence of that age generally. The essence of the modern age can be seen in the fact that man frees himself from the bonds of the Middle Ages in freeing himself to himself. But this correct characterization remains, nevertheless, superficial. It leads to those errors that prevent us from comprehending the essential foundation of the modern age and, from there, judging the scope of the age's essence. Certainly the modern age has, as a consequence of the liberation of man, introduced subjectivism and individualism. But it remains just as certain that no age before this one has produced a comparable objectivism and that in no age before this has the non-individual, in the form of the collective, come to acceptance as having worth. Essential here is the necessary interplay between subjectivism and objectivism. It is precisely this reciprocal conditioning of one by the other that points back to events more profound.
[*1. "Reflection" translates Besinnung. On the meaning of the latter, see SR 155 n. 1. "'Essence" will be the translation of the noun Wesen in most instances of its occurrence in this essay. Occasionally the translation "coming to presence" will be used. Wesen must always be understood to allude, for Heidegger, not to any mere "whatness," but to the manner in which anything, as what it is, takes its course and "holds sway" in its ongoing presence, i.e., the manner in which it endures in its presencing. See QT 30, 3 n. 1. "What is" renders the present participle seiend used as a noun, das Seiende. On the translation of the latter, see T 40 n. 6.
*2. der Grund seines Wesensgestalt. Heidegger exemplifies the statement that he makes here in his discussion of the metaphysics of Descartes as providing the necessary interpretive ground for the manner in which, in the subjectness of man as self-conscious subject, Being and all that is and man - in their immediate and indissoluble relation - come to presence in the modern age. See Appendix 9, pp. 150 ff.
*4. Erlebnis, translated here as "subjective experience" and later as "life-experience," is a term much used by life philosophers such as Dilthey and generally connotes adventure and event. It is employed somewhat pejoratively here. The term Erfahrung, which is regularly translated in this volume as "experience," connotes discovery and learning, and also suffering and undergoing. Here and subsequently (i.e., "mere religious experience"), "mere" is inserted to maintain the distinction between Erlebnis and Erfahrung.
*5. Entgotterung, here inadequately rendered as "loss of the gods," actually means something more like "degodization".
*6. Grundriss. The verb reissen means to tear, to rend, to sketch, to design, and the noun Riss means tear, gap, outline. Hence the noun Grundiss, first sketch, ground plan, design, connotes a fundamental sketching out that is an opening up as well.
*7. "Binding adherence" here translates the noun Bindung. The noun could also be rendered "obligation." It could thus be said that rigor is the obligation to remain within the realm opened up.
*10. “Ongoing activity” is the rendering of Betrieb, which is difficult to translate adequately. It means the act of driving on, or industry, activity, as well as undertaking, pursuit, business. It can also mean management, or workshop or factory.]
To be continued...

It's basically an idle game with a completion, that is based on STRATEGY, and not based on running timers you have to wait out, only balancing between where to allocate your men because it takes so much time/effort to complete certain things.
For example - You can't have more children to run the village without building more huts, but as your hut gets to 20%, you start running outta food, so you have to decide how many men to stick on farming verses building, all well trying to gain tech points so you can purchase the next level of life expectancy so that all yout high level trained people that produce more/higher quality output dont die off-
I really liked having an idle game, that you ACTUALLY check up on, while running in the back round, that your checking up on does something instead of having to stock more products that take 20 minutes a piece and return to, and put the now free workers to be forced unto building for 15 hours, etc.
It's almost like if a tamagochi was turned into a survival game lol.
Thank you for your time 😁

"How to Tell the Truth" by Preston Perry is a poetry collection that delves into themes of identity, faith, love, and social justice. Perry's poems are raw, honest, and deeply personal, exploring his experiences as a black man in America, his struggles with faith, and his journey towards self-acceptance and understanding. The collection is praised for its powerful imagery, lyrical language, and emotional depth. Perry's poems are thought-provoking and relatable, offering readers a glimpse into his innermost thoughts and feelings. Overall, "How to Tell the Truth" is a compelling and impactful collection that encourages readers to confront difficult truths and embrace their authentic selves.
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• Werewolf: The Apocalypse Heart of the Forest
• West of Dead
• What Lies in the Multiverse
• When Ski Lifts Go Wrong
• while True: learn()
• Whos Your daddy
• Wick
• Windward
• Witch It
• Witchy Life Story
• wizard of legends
• Wolfenstein 3D
• Worms Rumble
• Worms Rumble + Legends Pack
• Wrath: Aeon of Ruin
• WRC 6 FIA World Rally Championship
• WRC 7 FIA World Rally Championship
• WWE 2K Battlegrounds
• WWE 2K23
• WWZ Aftermath
• Wytchwood
• X-COM: COMPLETE PACK
• XCOM: ULTIMATE COLLECTION
• XIII - Classic
• X-Morph: Defense
• X-Morph: Defense + European Assault, Survival of the Fittest, and Last Bastion DLC
• X-Morph: Defense Complete Pack
• Yakuza Kiwami
• Yakuza: Like A Dragon
• Yumeutsutsu Re:After
• Yumeutsutsu Re:Master
• Zen Chess: Mate in One, Mate in 2 , Mate in 3 , Mate in 4 , Champion's Moves (5 games)
• Ziggurat
• Zombie Army 4
• Zombie Army Trilogy
• Zool Redimensioned
• Zwei: The Arges adventure
• Zwei: The ilvard insurrection

DLCs and Softwares:

• For The King: Lost Civilization Adventure Pack
• Train Simulator: Isle of Wight Route Add-On
• Train Simulator: Woodhead Electric Railway in Blue Route Add-On
• Train Simulator: North Somerset Railway Route Add-On
• Train Simulator: Union Pacific Heritage SD70ACes Loco Add-On
• Train Simulator: London to Brighton Route Add-On
• BR Class 170 'Turbostar' DMU Add-On
• DB BR 648 Loco Add-On
• Europa Universalis IV: Wealth of Nations
• Expansion - Europa Universalis IV: Conquest of Paradise
• Expansion - Europa Universalis IV: Res Publica
• Grand Central Class 180 'Adelante' DMU Add-On
• Peninsula Corridor: San Francisco - Gilroy Route Add-On
• SONIC ADVENTURE 2: BATTLE
• Small World - A Spider's Web
• Small World - Cursed
• Small World - Royal Bonus
• The Dungeon Of Naheulbeuk: The Amulet Of Chaos - Goodies Pack
• The Dungeon Of Naheulbeuk: The Amulet Of Chaos - OST
• Thompson Class B1 Loco Add-On
• Total War: Shogun 2 - Rise of the Samurai
• Train Sim World® 3: Birmingham Cross-city line
• Train Sim World®: BR Class 20 'Chopper' Loco
• Train Sim World®: Brighton Main Line: London Victoria - Brighton
• Train Sim World®: Caltrain MP36PH-3C 'Baby Bullet'
• Train Sim World®: Cathcart Circle Line: Glasgow - Newton & Neilston
• Train Sim World®: Clinchfield Railroad: Elkhorn - Dante
• Train Sim World®: Great Western Express
• Train Sim World®: Hauptstrecke Hamburg - Lubeck
• Train Sim World®: LIRR M3 EMU
• Train Sim World®: Long Island Rail Road: New York - Hicksville
• Train Sim World®: Nahverkehr Dresden - Riesa
• Train Sim World®: Northern Trans-Pennine: Manchester - Leeds
• Train Sim World®: Peninsula Corridor: San Francisco - San Jose
• Train Sim World®: Rhein-Ruhr Osten: Wuppertal - Hagen
• Train Sim World®: Tees Valley Line: Darlington - Saltburn-by-the-sea
• Worms Rumble - Armageddon Weapon Skin Pack
• Worms Rumble - Captain & Shark Double Pack
• Worms Rumble - Legends Pack
• Worms Rumble - New Challengers Pack
• Ashampoo Photo Optimizer 7
• Dagon: by H. P. Lovecraft - The Eldritch Box DLC
• Duke Nukem Forever Hail to the Icons
• Duke Nukem Forever The Doctor Who Cloned Me
• GRIP: Combat Racing - Cygon Garage Kit
• GRIP: Combat Racing - Nyvoss Garage Kit
• GRIP: Combat Racing - Terra Garage Kit
• GRIP: Combat Racing - Vintek Garage Kit
• GameGuru
• GameMaker Studio 2 Creator 12 Months
• Intro to Game Development with Unity
• Music Maker EDM Edition
• Neverwinter Nights: Darkness Over Daggerford
• Neverwinter Nights: Enhanced Edition Dark Dreams of Furiae
• Neverwinter Nights: Enhanced Edition Tyrants of the Moonsea
• Neverwinter Nights: Enhanced Edition
• Neverwinter Nights: Infinite Dungeons
• Neverwinter Nights: Pirates of the Sword Coast
• Neverwinter Nights: Wyvern Crown of Cormyr
• PDF-Suite 1 Year License
• Pathfinder Second Edition Core Rulebook and Starfinder Core Rulebook
• RPG Maker VX
• WWE 2K BATTLEGROUNDS - Ultimate Brawlers Pass
• We Are Alright
• The Outer Worlds Expansion Pass
• A Hat in Time - Seal the Deal DLC
• City Skylines:mass transit
• A Game Of Thrones - A Dance With Dragons
• A Game Of Thrones - A Feast For Crows
• Blood Rage: Digital Edition - Gods of Asgard
• Blood Rage: Digital Edition - Mythical Monsters
• Blood Rage: Digital Edition - Mystics of Midgard
• Carcassonne - The Princess and The Dragon DLC
• Carcassonne - Traders & Builders DLC
• Carcassonne - Winter & Gingerbread Man DLC
• Carcassonne - Inns & Cathedrals
• Carcassonne - The River
• Splendor: The Trading Posts DLC
• Splendor: The Strongholds DLC
• Splendor: The Cities DLC
• Small World - Be Not Afraid... DLC
• Small World - Grand Dames DLC
• Small World - Cursed!
• Sands of Salzaar - The Ember Saga
• Sands of Salzaar - The Tournament
• Monster Train: The Last Divinity DLC
• WARSAW