Modality Matters! A Look at Task-Based Outcomes / Julio Torres -- The Differential Effects of Three Types of Form-Focused, Computer-based Grammar Instruction : The Case of Receptive Heritage Learners / Sara M. Beaudrie and Bonnie C. Holmes -- Effects of Instruction on Specific Measures of Accuracy in Spanish Heritage Learners' Writing / Adrián Bello-Uriarte -- The Secret Is in The Processing : Categorizing How Spanish Heritage Learners Process / Celia Chomón Zamora -- What Type of Knowledge Do Implicit and Explicit Heritage Language Instruction Result In? / Melissa A. Bowles and Sara Fernández Cuenca -- "Incorporating Our Own Traditions and Our Own Ways of Trying to Learn the Language" : Beginning-level Spanish as a Heritage Language Students' Perception of Their SHL Learning Experience / Damián Vergara Wilson -- Beyond Registers of Formality and Other Categories of Stigmatization : Style, Awareness and Agency in SHL Education / Claudia Holguín Mendoza -- Towards an Understanding of the Relationship Between Heritage Language Programs and Latinx Student Retention and Graduation : An Exploratory Case Study / Diego Pascual y Cabo and Josh Prada -- Heritage and Second Language Learners' Voices and Views on Mixed Classes and Separate Tracks / Florencia G. Henshaw - Afterword : Studying Outcomes to Bridge the Gap between Teaching and Learning / Maria M. Carreira.

Using recontructive ideas available in classical Indian original works, this book makes a departure in the style of modern writings on Indian moral philosophy. It presents Indian ethics, in an objective, secular, and wherever necessary, critical manner as a systematic, down-to-earth, philosophical account of moral values, virtues, rights and obligations. It thereby refutes the claim that Indian philosophy has no ethics as well as the counter-claim that it transcends ethics. It demonstrates that moral living proves that the individual, his society and the world are really real and not only taken to be real for behavioral purposes as the Advaitins hold, the self is amoral being a non-agent, moksa is not a moral value, and the Karmic theory, because of involving belief in rebirth, does not fuarantee that the doer of an action is also the experiencer of its results, contrary to what is commonly held, and Indian ethics can sustain itself even if such notions are dropped. Rajendra Prasad calls Indian ethics organismic because, along with ethical concerns, it also covers issues related to professions, politics, administration, sex, environment, etc. Therefore, in one format it is theoretical and applied, normative and metaethical, humanistic and non-humanistic, etc., of course, within the limits of the then cognitive enquiry.

“How long have I been on Prime now. Seven years? Five before the magnetic anomaly and two afterwards, not counting of course, the two hundred years in 'hib sleep', and still, there are so many mysteries on Prime.” John remains alone until the mothership arrives. However, the rescuers inform him that they came not to rescue him, but to rescue their lagging human colony located on an asteroid named 'Hope'. Nonetheless, John learns that a handful of adults volunteer to remain behind. The bad news: “Congratulations, John, you just became the ugly uncle to twelve children who think you're a cannibal.” The possibility of another destructive solar magnetic anomaly constantly reminds John that, eventually, he must resolve the final equation: is Prime humankind's last hope?

What would happen if you... ...forbade everyone in your company from ever saying "no" to a customer? ...posted your contact information on the company's public website and required all of your executives and department managers to do the same? ...turned cash planning from a financial exercise into an operational priority where the VP of Finance was the last to weigh in? ...paid your customers to read your advertisements? ...took a huge pay cut rather than lay off employees?