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Teachers and publishers can’t always guess whether you made a mistake intentionally or occasionally. It is better to prevent their negative comments by applying online sentence checker to every page of your writing. There is a lot of automated software such as citation generations. It is time to start using the tool which checks the paper for grammar errors effectively.

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D. Kahneman, P. Slovic and A. Tversky,eds, If it seems to you like human thinking often isn't Bayesian... you'renot wrong. This terrifying volume catalogues some of the that pop up in human cognition. See also for a summary of some better-known biases.

Bellhouse, D.R.: . A more"traditional" account of Bayes's life.

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The argument assumes that conscience or the desire forchildren (no matter which) is hereditary-but hereditary only inthe most general formal sense. The result will be the samewhether the attitude is transmitted through germ cells, orexosomatically, to use A. J. Lotka's term. (If one denies thelatter possibility as well as the former, then what's the pointof education?) The argument has here been stated in the contextof the population problem, but it applies equally well to anyinstance in which society appeals to an individual exploiting acommons to restrain himself for the general good -- by means ofhis conscience. To make such an appeal is to set up a selectivesystem that works toward the elimination of conscience from therace.

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It is a mistake to think that we can control the breeding ofmankind in the long run by an appeal to conscience. CharlesGalton Darwin made this point when he spoke on the centennial ofthe publication of his grandfather's great book. The argument isstraightforward and Darwinian.

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Unfortunately this is just the course of action that is beingpursued by the United Nations. In late 1967, some thirty nationsagreed to the following: "The Universal Declaration of HumanRights describes the family as the natural and fundamental unitof society. It follows that any choice and decision with regardto the size of the family must irrevocably rest with the familyitself, and cannot be made by anyone else.''

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The long-term disadvantage of an appeal to conscience shouldbe enough to condemn it; but it has serious short-termdisadvantages as well. If we ask a man who is exploiting acommons to desist "in the name of conscience," what arewe saying to him? What does he hear? -- not only at the momentbut also in the wee small hours of the night when, half asleep,he remembers not merely the words we used but also the nonverbalcommunication cues we gave him unawares? Sooner or later,consciously or subconsciously, he senses that he has received twocommunications, and that they are contradictory: 1. (intendedcommunication) "If you don't do as we ask, we will openlycondemn you for not acting like a responsible citizen"; 2.(the unintended communication) "If you behave aswe ask, we will secretly condemn you for a simpleton who can beshamed into standing aside while the rest of us exploit thecommons."

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In a welfare state, how shall we deal with the family, thereligion, the race, or the class (or indeed any distinguishableand cohesive group) that adopts over breeding as a policy tosecure its own aggrandizement? To couplethe concept of freedom to breed with the belief that everyoneborn has an equal right to the commons is to lock the world intoa tragic course of action.

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each human family were dependent only on its ownresources; the children of improvident parents starvedto death; thus, over breeding brought its own"punishment" to the germ line -- therewould be no public interest in controlling the breeding offamilies. But our society is deeply committed to the welfarestate, and hence is confronted withanother aspect of the tragedy of the commons.