I think the answer is instructor.
The answer is D. Conclusion
Answer:
The correct answer is: NO CHANGE.
Explanation:
Between March and November of 2011, an anonymous donor left <u>intricately </u>crafted paper sculptures at various cultural institutions in Edinburgh, Scotland.
In the first passage, the underlined word is <em>intricately</em>. Offered choices are 1. no change, 2. impressively, 3. terrifically, and 4. superbly. As none of these words can substitute the word <em>intricately</em>, the correct answer will be no change.
Impressively means in an impressive manner; imposingly.
Terrifically means great and intense; or which causes extreme terror.
Superbly means excellently, wonderfully, marvelously, splendidly.
Intricately means finely detailed, often in a careful but complicated way.
Therefore, the correct answer will be no change.
You Laughing, Or if you say it someone else, them laughing, or if you say "Ha, Your laughing in a teasing way then it would be making fun of there laugh
Elie Wiesel's literary work prompted one reviewer to recall Isaac Bashevis Singer's definition of Jews as "a people who can't sleep themselves and let nobody else sleep," and to predict, "While Elie Wiesel lives and writes, there will be no rest for the wicked, the uncaring or anyone else." [1<span>] If uneasiness is the result of Wiesel's work, it is not a totally unintended result. Since the publication of </span>Night<span> in 1958, Wiesel, a Jewish survivor of the Nazi death camps, has borne a persistent, excruciating literary witness to the Holocaust. His works of fiction and non-fiction, his speeches and stories have each had the same intent: to hold the conscience of Jew and non-Jew (and, he would say, even the conscience of God) in a relentless focus on the horror of the Holocaust and to make this, the worst of all evils, impossible to forget.</span>
Wiesel refuses to allow himself or his readers to forget the Holocaust because, as a survivor, he has assumed the role of messenger. It is his duty to witness as a "messenger of the dead among the living," [2] and to prevent the evil of the victims' destruction from being increased by being forgotten. But he does not continue to retell the tales of the dead only to make life miserable for the living, or even to insure that such an atrocity will not happen again. Rather, Elie Wiesel is motivated by a need to wrestle theologically with the Holocaust.
The grim reality of the annihilation of six million Jews presents a seemingly insurmountable obstacle to further theological thought: how is it possible to believe in God after what happened? The sum of Wiesel's work is a passionate effort to break through this barrier to new understanding and faith. It is to his credit that he is unwilling to retreat into easy atheism, just as he refuses to bury his head in the sand of optimistic faith. What Wiesel calls for is a fierce, defiant struggle with the Holocaust, and his work tackles a harder question: how is it possible not to believe in God after what happened? [3]
