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This dissertation addresses the question of how energy is conserved in quantum measurement. This question is significant for a number of reasons: the conventional way of expressing conservation laws pertains only to isolated systems (whereasmeasurement always involves coupling to an external apparatus), the superposition principle implies that the energy of a quantum system may be poorly defined before and/or after a measurement, and measurements can affect the energy of a quantum system(either increasing or decreasing it on average).

This dissertation demonstrates the midrashic character and principles of John's visions through comparisons to midrashic traditions, with a new translation and commentary of Revelation 21 and 22, and by analyzing John's visions as midrash on the Genesis cosmogony. As a depiction of an end-of-theworld apocalypse, John's visions are usually placed in the apocalyptic genre; however, the midrashic approach can mitigate the apocalyptic view of the text and encourage environmentalism and stewardship of the planet (as a home for the new Jerusalem). The midrashic approach also integrates Jewish andChristian depictions of the heavenly Jerusalem, reversing the scholarly "parting of the ways." Including John's visions among midrashic traditions suggest early evidence of a divine bride: the city actualized as a Jerusalem bride is a precursorto the Kabbalistic Sabbath bride; Jerusalem as a tabernacle-city rather than temple-city connects to the etymology of God's presence, the Shekinah.

The initiation of early discharge planning may improve discharge times and an expedited release on the day of discharge. At the project site there was no systematic process to decrease discharge time for medical surgical patients, so an evidence-based solution was sought. The purpose of this quantitative quasi-experimental quality improvement project was to determine if or to what degree the translation of Mallipudi et al.'s research on the implementation of pre-discharge orders on the day before discharge impacted discharge times when compared to current practice among adult patients in an inpatient medical-surgical unit in urban Texas over four-weeks. Sister Callista Roy's adaptation theory and Kurt Lewin's change management theory provided the theoretical underpinnings of the project. The total sample size was 135; with n = 97 in the comparative group and n = 38 in the implementation group. Data were extracted from the facility's electronic health record.

This project aimed to improve low-to-middle-income country provider knowledge and competence concerning the pathophysiology and assessment of pain via web-based education at Lao Friends Hospital for Children in Luang Prabang, Laos.Background. The surgical burden is increasingly prevalent for pediatric patients in low-tomiddle income countries. Pediatric pain is misunderstood and under-treated to a greater degree in developing countries due to a historical lack of formal pain education and cultural barriers. As global priorities continue to shift towards surgical intervention, addressing barriers to effective pediatric pain management are necessary to negate the maladaptive physiologic and psychologic consequences of unrelieved post surgical pain.

In December 1960, just months before the Berlin Wall was constructed, my grandparents told my mother, who was at that time a mere eleven years old, to go with her grandparents to the train station and meet them in a train headed for Berlin. The plan was to fly out of West Berlin to West Germany. Whereas the preparations which had been carried out in the months prior to departure had had to be made secretly, for fleeing East Germany was dangerous and could lead to imprisonment,1My first conscious encounter with the subject of a divided Germany was watching the fall of the Berlin Wall on the German news in 1989. This moment was especially powerful because my mother wept tears of joy. The borders opened, and the following year I travelled with my family, including my grandparents, to East Germany to see the places where my grandparents used to live. I remember thinking that this Germany was the journey itself was to any outsider a regular one. However, underneath my family's stoic facial expressions lay a web of conflicting emotions:

Jesus's cry of dereliction on the cross,"My God, my God, why haveyou forsaken me?" haspuzzled many Christians throughout church history. Jurgen Moltmann, based on the theological legacy of Martin Luther's theologia crucis, claims that all Christian theology has to bea theology of the cross.' Moltmannmay haveexaggerated a bit when he claims, "All Christian theology and all Christian life is basically an answer to this question [Jesus's cry ofdereliction] which Jesus asked as he died.''2 But he issurely right in that Jesus's cry on the cross is extremely important for Christians in life and doctrine,especially for our understanding of God and the trinitarian relationship between the Father and the Son besides our understanding of Christ's work for human salvatio.n3 John Thompson also points out the importance of the divine abandonment, "Modem theology regards the God-forsakenness and abandonment of the Son by the Father asa crucial as ect of a trinitarian theology of the cross.

Text generated by Artificial Intelligence (AI) is increasing in frequency and complexity, especially with the recent developments by Open-AI's ChatGPT3 (GPT) language model. This quantitative study will show the advances and shortcomings of GPT with six classic poems and their GTP re-creations. Lexical diversity analysis will be conducted to evaluate effective text- scoring methods. It will conclude that Maas' and Dugast's diversity scores account for most of the correlation in this study's dataset. The high-level analysis will show the difference between the original poems and GPT's prompted telling of the originals. Sentiment analysis using Python's TextBlob and Plotly scatterplots will show how different GPT re-creations deviate fromthe original text and vary in subjectivity and polarity.

In the late 1960s, at the height of the Brazilian military dictatorship, the population of Rio de Janeiro increased exponentially, mostly as a result of a wave of migration from poor rural areas. The vast majority of the new inhabitants of the CidadeMaravilhosa settled in the hills that overlook the city, where the shantytowns, or favelas, that they established still stand, and continue to expand. Like thousands of cities across the developing world, Rio de Janeiro has two different worlds: the "asphalt" where the upper classes live, and the "hills" where poor favelados strive to make a living. Today, 22 percent of Rio de Janeiro's inhabitants, more than 1.4 million people, inhabit the city's 763 favelas, where the typical resident lives in poverty with little access to government services For many of these favelados, who dreamed that democratization would provide opportunities to be heard by the authorities and improve their wellbeing, the promise of citizenship and democracy has been delivered mostly in the form of rampant clientelism.

Ruqya (also spelled ruqyah) is an Islamic prayer modality that uses verses of the Qur'an or supplications of Prophet Mohammed in order to treat oneself or another from ill health, possession, or black magic and the evil eye (al-Jawziyya, 1999; al-Suyuti, 1962; Elkadi, 1985; Fredrick, 1996; Johnstone, 1998; Rahman, 1987; Searchtruth, 2010). It can also be used as aprotection from the aforementioned conditions as well as a preventative measure for general health. The following hadith (saying or action of Prophet Mohammad as told by his companions and wives) is an example of ruqya as it was used during the time of Prophet Mohammed. Some of the companions of Prophet Mohammed passed by some people staying at aplace where there was water and one of those people had been stung by a scorpion. A man from those staying near the water came and said to the companions of the Prophet, "Is there anyone among you who can do ruqya, as near the water there is a person who has been stung by a scorpion." So one of the Prophet's companions went to him andrecited surat-al-Fatiha (the first verse of the Qur'an) for a sheep as his fees. The patient got cured and the man brought the sheep to his companions, but they disliked that and said, "You have taken wages for reciting Allah's Book." When they arrived at Medina, they said, "O Allah's Apostle! This person has taken wages for reciting Allah's Book." On that Allah's Apostle said, "You are most entitled to take wages for doing a ruqya with Allah's Book." (Searchtruth, 2010, number 633)

The quasi-classical (QC) approach embodies a simple methodology, based purely on classical mechanics, for modeling transitions between quantum states in atomic and molecular dynamics (MD) simulation. In the standard quasiclassicaltrajectory (QCT) simulation [4], molecular vibrational and/or rotational degrees of freedom (DOFs) are expressed in terms of classical actionangle variables, the action variables being classical generalized momenta serving as the classical analogues of the vibrational and/or rotational quantum numbers. "Quantization" is then accomplished by initializing classical trajectorieswith integer values of the action variables-i.e., at the quantum energy level of the initial state-and the final distribution of quantum states is obtained by accumulating the values of the classical action variables in "bins" (or histograms) of unit-width centered about the integer quantum values corresponding to the accessible quantum states.

In January 2002, under President George W. Bush, Congress passed the No Child Left Behind Act (NCLB). This law states that by 2014, all students in Grades 2-8 and high school will score proficient or advanced in the annual standardizedassessments for reading/language arts (RLA) and mathematics. NCLB clearly identified the percentage ofstudents who are to score each year at the proficient and/or advanced levels, in both subject areas, by setting annual measurable objectives (see Table 1).This model showed a percent increment that began in the 2001-2002 school yearand will continue until the 2013-2014 school year. These percentages were different for RLA and mathematics, but the expectation is the same for both subject areas: All students will score proficient or advanced by 2014.

In 2019 it was estimated that over 3.4 billion people actively used social media throughout the globe (Kaur et al., 2021) with Instagram alone having more than 1 billion users (Belanche et al., 2021). Social media sites like Instagram, Discord, TikTok, Twitter, Meta (Facebook), Snapchat and YouTube are all free to access, allowing users to instantly join a vastand global user base. In these online spaces there exists the possibility for people to connect with each other, transcending the physical barriers of the terrestrial world. Social media has also become a profitable workplace, giving rise to the profession of influencing. Social media influencers can most easily be defined as opinion leaders (Belanche et al., 2021) who have an engaged following on social media. The profession becomes profitable when companies pay aninfluencer to promote a certain product to their audience as a marketing strategy. There is a significant amount of economic opportunity for influencers as 65% of multinational brands have invested in influencer marketing and the combined investment was estimated to be $10 billion in 2020 (Hughes et al., 2019).

The purpose of this case study research project is to understand the lived experience of Muslim women in the United States who wear/wore hijab and have been subjected to bigotry, hatred, and discrimination because of their faith, in other words,Muslim women who have been victims of Islamophobia. This study uses an interpretive psychoanalytic case study methodology (Tolleson, 1996) in order to explore and understand the experiences of the women participants. Islamophobia is generally defined as "unfounded hostility towards Muslims, and therefore fear or dislike of all or most Muslims" (Mehdi, 2017, p. 222). Islamophobia is a widespread phenomenon adversely impacting the lives of many Muslims around the world every day. It is perpetrated in bothimplicit and explicit actions and the effects on the recipients can vastly vary.

Open-source software originated in the early days of computing, died out in the 1970s,and made a return in the mid-1980's. Since then, it has permeated into everyday life, been adopted by companies such as Microsoft which was originally a strong opponent of the idea, and is recognized to promote innovation. However, there is generally a lack of open-source solutionsfor civil engineering applications. As a result, students, researchers, and enthusiasts are limited to proprietary products or restricted educational versions of proprietary products, restricting learning and innovative capabilities of the industry. This study aims to identify the need for open-source tools within the structural discipline of civil engineering and introduce a general use structural analysis tool under an open-source license. This paper introduces the concept of opensourcesoftware and discusses its history, examines the development of software products for structural-civil engineering applications, and introduces Open Struct - a novel open-source structural analysis tool