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Students who cheat in school are often narcissistic and amoral, traits that suggest a personality disorder, says a study released Wednesday.

"These problematic students cheat because they feel entitled and disregard morality," says the study by University of British Columbia psychology professor Del Paulhus, published by the American Psychological Association.

Cheating students exhibit traits that suggest subclinical psychopathy, a personality disorder that includes manipulation and callousness.

Paulhus warns that it's difficult -- even dangerous -- to try to reform a psychopathic person and encourages schools to use other tactics to discourage cheating, such as using plagiarism screening software and different forms of the same test.

Those who cheated didn't think it was wrong, didn't care if it was wrong or felt entitled.

Students who aren't well prepared are also likely to cheat, but their numbers are smaller.

Postmedia News. Published: Thursday, September 09, 2010

Posted By Hastamorir Artists Society
Posted By Hastamorir Artists Society

digital photography

Was there a moment midstride when horses had all hooves off the ground? Leland Stanford, the railroad baron and future university founder, bet there was—or at least that’s the story. It was 1872 when Stanford hired noted landscape photographer Eadweard Muybridge to figure it out. It took years, but Muybridge delivered: He rigged a racetrack with a dozen strings that triggered 12 cameras. Muybridge not only proved Stanford right but also set off the revolution in motion photography that would become movies. Biographer Rebecca Solnit summed up his life: “He is the man who split the second, as dramatic and far-reaching an action as the splitting of the atom.”

Posted By Hastamorir Artists Society

Brave man standing against tanks in China

During the Tiananmen Square protests of 1989, one Chinese citizen stood in front of a line of oncoming tanks, in an attempt to prevent them from entering the Square. Although he was ultimately unsuccessful, his image was broadcast around the world in video and still footage, and he came to be known as “Tank Man,” or the Unknown Rebel, in a reference to his incredible act of bravery. Tank Man has become an iconic symbol of the Chinese democracy movement, and his image is familiar to many people around the world.

The Tiananmen Square protests were organized by thousands of Chinese students and activists who wanted to see a change in the way their nation was run. They are accompanied by similar protests and marches all over China, and quickly became a topic of international interest. Ultimately, the Chinese government put down the rebellion extremely violently, with the aid of soldiers and tanks. Thousands were injured and killed by Chinese soldiers, despite the efforts of people who tried to stand against them.The fate of Tank Man is unknown, as is his real identity. Several people have posited possible identities for the Unknown Rebel, but none of these identifications have been confirmed. The man may have survived the events of Tiananmen Square, or he may have been arrested and executed. His anonymity only adds to the mystique in the opinion of many people. Excerpt taken from


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Clarence Hailey Long, 1949
This is C.H. Long, a 39-year-old foreman at the JA ranch in the Texas panhandle, a place described as “320,000 acres of nothing much.” Once a week, Long would ride into town for a store-bought shave and a milk shake. Maybe he’d take in a movie if a western was playing. He said things like, “If it weren’t for a good horse, a woman would be the sweetest thing in the world.” He rolled his own smokes. When the cowboy’s face and story appeared in LIFE in 1949, advertising exec Leo Burnett had an inspiration. The company Philip Morris, which had introduced Marlboro as a woman’s cigarette in 1924, was seeking a new image for the brand, and the Marlboro Man based on Long boosted Marlboro to the top of the worldwide cigarette market. Excerpt

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Paul Lafargue -The Right to be 
Lazy‎ Book Cover


M. Thiers, at a private session of the commission on primary education of 1849, said: “I wish to make the influence of the clergy all powerful because I count upon it to propagate that good philosophy which teaches man that he is here below to suffer, and not that other philosophy which on the contrary bids man to enjoy.” M. Thiers was stating the ethics of the capitalist class, whose fierce egoism and narrow intelligence he incarnated.

The Bourgeoisie, when it was struggling against the nobility sustained by the clergy, hoisted the flag of free thought and atheism; but once triumphant, it changed its tone and manner and today it uses religion to support its economic and political supremacy. In the fifteenth and sixteenth centuries, it had joyfully taken up the pagan tradition and glorified the flesh and its passions, reproved by Christianity; in our days, gorged with goods and with pleasures, it denies the teachings of its thinkers like Rabelais and Diderot, and preaches abstinence to the wageworkers. Capitalist ethics, a pitiful parody on Christian ethics, strikes with its anathema the flesh of the laborer; its ideal is to reduce the producer to the smallest number of needs, to suppress his joys and his passions and to condemn him to play the part of a machine turning out work without respite and without thanks.

The revolutionary socialists must take up again the battle fought by the philosophers and pamphleteers of the bourgeoisie; they must march up to the assault of the ethics and the social theories of capitalism; they must demolish in the heads of the class which they call to action the prejudices sown in them by the ruling class; they must proclaim in the faces of the hypocrites of all ethical systems that the earth shall cease to be the vale of tears for the laborer; that in the communist society of the future, which we shall establish “peaceably if we may, forcibly if we must,” the impulses of men will be given a free rein, for “all these impulses are by nature good, we have nothing to avoid but their misuse and their excesses,” and they will not be avoided except by their mutual counter-balancing, by the harmonious development of the human organism, for as Dr. Beddoe says, “It is only when a race reaches its maximum of physical development, that it arrives at its highest point of energy and moral vigor.” Such was also the opinion of the great naturalist Charles Darwin.

This refutation of the “Right to Work” which I am republishing with some additional notes appeared in the weekly Egalité, 1880, second series.




Sainte-Pélagie Prison, 1883. Read book at

Posted By Hastamorir Artists Society

Posted By Hastamorir Artists Society





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