Academic literature on the topic 'Endless kiln'

This is your death plan. Choose the easy options. Go with the flow. Do what you want to do. This will get you off the endless conveyor. No more effort and it’s all downhill. Be advised by advertisers, doctors who know nothing about food or exercise, a government that wants to squeeze you and business intent on profit. If you are reading this thinking you can do the opposite, think again. You will be fighting powers you did not know exist. Perhaps you should be in a cave without money, friends or help. Survival in a civilised society is difficult. Only the brave can go against the grain. There are three sectors: food, exercise and lifestyle. All three are waiting for you like monsters of the deep to suck you in and kill you. You think you are being looked after. Beware!

This is your death plan. Choose the easy options. Go with the flow. Do what you want to do. This will get you off the endless conveyor. No more effort and it’s all downhill. Be advised by advertisers, doctors who know nothing about food or exercise, a government that wants to squeeze you and business intent on profit. If you are reading this thinking you can do the opposite, think again. You will be fighting powers you did not know exist. Perhaps you should be in a cave without money, friends or help. Survival in a civilised society is difficult. Only the brave can go against the grain. There are three sectors: food, exercise and lifestyle. All three are waiting for you like monsters of the deep to suck you in and kill you. You think you are being looked after. Beware!

Technology plays a momentous role in almost all the fields mainly far –reaching in educational field. It provides creative freedom, endless resources and learning materials. In the current scenario, students engage themselves in the recent technological advancements which not only kill their time but also entertain them all the time. So, the Teachers can take up these technological tools in their hands to inculcate English language to the younger generation instead of following the traditional method of teaching. Now-a-days, Smart phones have reached all the hands in the world including the rural people and made everything easier. By using smart phones effectively in Language classrooms, English language teachers can provoke interest among the non –native learners in learning English Language. Smart phone is a tool which presents visually attractive materials to the students that would be very much appealing to the second language learners. Through this, the four basic communication skills (LSRW Skills) of the second language learners can be enriched and refined .Thus, this paper predominantly focuses on the pros and cons of using smart phones in learning English based on the feedback accrued from the undergraduate students .

After 12 years as Editor-in-Chief of Fetal and Maternal Medicine Review I have decided to step down, albeit I welcome the opportunity to stay on as an Associate Editor. The last 12 years have witnessed a lot of changes, not only in the field of Perinatal Medicine but also in medical publishing, with the near demise of the ‘paper-based’ journal. I have enjoyed working with Cambridge University Press who have embraced these changes and remained strong supporters of the ‘Review Journal’ concept. The quality of the papers published over this time has progressively improved and we have continued my initial vision of publishing not only clinical but scientific reviews in a range of topics related to Maternal and Fetal Medicine. I owe a huge debt of gratitude to all the Associate Editors who have contributed over the last 12 years; Karel Marsal (Lund, Sweden), Lucilla Poston (London, UK), Mark Kilby (Birmingham, UK), Tze Kin Lau (Hong Kong) and Jason Waugh (Newcastle, UK). However I would particularly like to thank John Kingdon (Toronto, Canada) and Carl Weiner (Kansas, USA) who have stayed the course and whose sage contributions have been outstanding. Most importantly I would like to acknowledge the assistance of Jean Birtles whose endless detective work and ‘polite reminders’ have made my job considerably easier. Jean is also stepping down as Editorial Assistant.

An economy is produced using the structure of a wide range of enterprises like agriculture, service, building, fabricating, and so on. These enterprises give such a significant number of advantages to the economy, for example, work age, production of goods and services, equivalent salary conveyance in the entire economy. Service segment contributes 60% of the Indian GDP while agriculture gives around 14% of GDP. Industrialization assumes a crucial job in the economic development of creating nations. As the chronicled record appears, the established countries of the world broke the endless loop of poverty by industrializing, as opposed to concentrating on horticultural or the production of national assets. At present, India, as a creating nation, needs to accomplish a higher expectation for everyday comforts for its kin. Thus, it is seeking strategies that help privatization and deregulation of the economy. Industry assumes a problematic job in economic development; however, these are a portion of its most significant impacts. In India, a large part of the populace is occupied with horticulture. There is an excessive amount of individuals and insufficient land for all to flourish. To increase the situation, our people are developing at a practically alarming rate. The industrial sector is the leading segment that is producing employments at a quicker pace than our populace is developing. Also, this area will draw surplus work from agriculture to it, along these lines improving farm profitability as well. Hence, the current study has been done too, highlighting the contribution of industries in the economic development of India and the recommendations of new industrial policies.

According to St. Basil the human condition and the State of nature are always the same. The histories of the mankind and natural world are closely connected, because of his conception of the nature, conceived as the whole of which a man is a part. St. Basil basing himself on the Scriptures divides the word history into three stages: 1) the Paradise age, 2) the times after the Fali, and 3) eschatological timeless future. The first age of history - the Paradise - was the time of perfection of human race (represented by Adam and Eve) and of incorruptibility of their natural environment. There was no death, no desease, no disasters. The human condition was very high, because Adam was the king of the nature. His dominion over the earth and the animals was very kind and gentle. The first people were vegetarians and they didn’t kill animals. The Paradise man’s perfectibility corresponded to the perfect State of Paradise plants (for example, a rose had no thoms), to the gentleness of all the animals, and to mildness of the climate. The origin of death and all disasters was the Fali of Adam. St. Basil said that the duty of Adam was everlasting, never-ending contemplation of God, whose novice Adam could hear. But Adam ceased his ascetic practice because of temptation of boredom and sadness. Immediately after the first Adam’s sin started the times of imperfection, corruption, and death. The age of the Paradise happiness has gone, and now, in our times, everywhere there is pain, illness, pollution, climatic anomalies, etc. Man is not already the king of nature: now he is just a steward of God. The good stewardship will be rewarded by God after the Last Judgement and the prize will be eternal salvation or return to the eschatological Paradise. But succeeding generations of people sin in much more terrible manner then Adam, and their crimes, called progress, waste the earth by causing further degeneration and pollution of environment. These bad stewards will be punished in Heli among the lightless fire and the worms eating their bodies. The sins of bad stewards will cause condemnation of some part of nature with them, because the human beings won’t can exist without their natural environment even in eschatological endless Heli. The consummation of the world won’t be the end of existence of nature. After this eschatological event nature will be still exist in some transfigured and spiritual “better shape” except for the lightless fire and worms going to be punished with the reprobates in the Heli, parallel to the higher State of human souls (called by St. Paul “new creation”). Then, man’s responsibility for natural world can be called eschatological or eternal.

Background. The modernist dramaturgy of Fernand Crommelynck allows some literary critics to attribute it to symbolism: continuing the symbolist traditions, the author builds his works “on the development of an abstract position, personified by dramatic characters that can be perceived both as living people and as figurative designations of concepts” [8]. Other researchers believe that the F. Crommelynck’s works are expressionistic, since the Crommelynck Theater is “poetic, but full of pathos, hyperbolized images, in the characteristics of his personages exaggeration is brought to the point of absurdity” [2]. Some scientists attribute Crommelynck to surrealism because the playwright is one of the burlesque theater renovators [3]. At the same time, there is an opinion that a number of later plays by the playwright anticipate the aesthetics of the theater of the absurd [11]. Ambiguously critics evaluate the genre features of Crommelynck’s plays. They are also interpreted as “psychological dramas that combine farce and tragedy”, therefore “the characters of Crommelynck’s plays are tragic jesters, the embodiment of the “eternal” principles of love, jealousy, and stinginess. His highlight is human passions, paradoxes, absurdity” [15]. His pieces are considered and as varieties of drama filled with elements of the grotesque, and “characters often act as personifications of certain moral qualities: jealousy (“Le Cocu magnifique” – “The Magnanimous Cuckold”), stinginess (“Tripes d’or” – “The Golden Womb”), played out virtues (“Carine, ou la jeune fille folle de son âme” –“Carine, or the Mad Girl of self soul”)”, etc. [11]. Neither Vsevolod Meyerhold (production of the play “The Magnanimous Cuckold” in 1922), nor Les Kurbas (production of the play “The Golden Womb” in 1926), who were innovators in theatrical field, revolutionists of the Soviet theater, could not pass by the creativity of the contemporary modernist playwright. The purpose of this study is to identify the peculiarities of the Crommelynck’ dramas produced by stage directors and the lines of the pioneering searches of two great representatives of the theater went when staging Crommelynck’s plays. Methods. The basis of the research methodology is historical analysis. Results. Meyerhold, as shown by his notes and the memoirs of his contemporaries, moved in the 1920s in his theatrical searches went towards formalist experiments, in particular, constructivism and biomechanics. According to the director, the Crommelynck’ grotesque-farcical play “The Magnanimous Cuckold” on the theater stage, saturated with complex diverse physical movements of the actors, was supposed to show one of the workers’ leisure activities. Les Kurbas, also seeking to radically renew the Ukrainian stage, relied on a completely different theatrical concept. Speaking for an active-revolutionary life installation, for the restructuring of social psychology and, consequently, for spiritual and moral values, Kurbas in his articles and conversations called for fighting the limited outlook of the Nepmen and provincial inhabitants who only think about endless prosperity [9; 10]. Realizing his concept in life, it is not by chance that the director chooses for the premiere of the first season of “Berezil” in Kharkov the play “Tripes d’or” (“The Golden Womb”) just written by Crommelynck (1925). Note that “Tripes d’or” in its content is much more complicated than the “Le Cocu magnifique”. In our opinion, the playwright, using allusions to the work of European prose writers of the XIX century, seeks to show that even an honest and decent person, becoming the owner of a large inheritance, will begin to degrade morally; gold, sooner or later, will become a fetish. Moreover, in “Tripes d’or” it is quite clearly shown that the uncle of Pierre-Auguste himself (the hero of the piece) – AnnaRomainHormidas deGutem– passed through the temptation of wealth. Hormidas’ niece Melina, who eventually got the “throne” with a pottery filled with gold dust, will also pass along this path. In addition, Crommelynck in his play reveals a number of stages of Pierre-Auguste’s painful struggle with the attractive power of gold: from understanding that gold will soon turn into a dragon that will kill a knight, through the realization that “gold in itself is fascinating”, to recognition: “I want to destroy everything ... what is near money .. so that there is no – neither the past, nor the present, nor the future ...” [7: 149, 160]. At the same time, the author in a number of scenes departs from the tragic pathos and appeals to the grotesque, which allows in the “Tripes d’or” to organically combine the real and the fantastic. Thoughtfully approaching the text of the play, Kurbas saw in its plot not the single tragedy of Pierre-Auguste, on which a huge inheritance had suddenly fallen, but a rather common phenomenon in the world of ordinary people thinking only of profit. Therefore, the director chooses not a psychological disclosure of characters, but a grotesque beginning, which allows exposing the thinking of the Nepmen and bourgeois living in petty, personal interests. The original design of the play “The Golden Womb”, semi-grotesque and half-realistic costumes of the actors, their playing and characters’ associations with animals to clarify the understanding of the stage images – all this, on the one hand, exposes the mercantile consciousness of the modern tradesman, on the other – discloses the original approach of the director to modernist text. Conclusions. By turning to modernist dramaturgy and relying on the modern possibilities of the avant-garde theater, both outstanding directors created original productions. If Meyerhold, during this period, was interested in formal experiments and revealing the possibilities of constructivism and biomechanics, so for Kurbas, who was also interested of constructivism, nevertheless, other tasks came to the fore. It was necessary for him to bring up a new theater audience in a short time: to change philistine psychology demonstrating new horizons for the development of public life and the wide possibilities of man in it. It is evidently, that the analysis of the new European dramaturgy and new experiments in the Soviet theater of the 1920–1930s is not limited to what has been said, and further careful study of these problems is required.

This is your death plan. Choose the easy options. Go with the flow. Do what you want to do. This will get you off the endless conveyor. No more effort and it’s all downhill. Be advised by advertisers, doctors who know nothing about food or exercise, a government that wants to squeeze you and business intent on profit. If you are reading this thinking you can do the opposite, think again. You will be fighting powers you did not know exist. Perhaps you should be in a cave without money, friends or help. Survival in a civilised society is difficult. Only the brave can go against the grain. There are three sectors: food, exercise and lifestyle. All three are waiting for you like monsters of the deep to suck you in and kill you. You think you are being looked after. Beware!

The article is devoted to the consideration of the image of zombie in two contexts, which are, firstly, the transformation of capitalist figures of production and consumption, and secondly, the transformation of desire and sensuality. Two models of socio-philosophical interpretation of zombies related to the development of capitalism are revealed: the consumer and the proletarian. They concern the discourse of the economic crisis and the disgust to “irrational consumption” and the discourse of the exploitation of the worker by dead labor. It is noted that the image of zombie embodies total alienation, loss of social connection, which is based on emotional affinity, intimacy and affectivity. The figure of zombie is seen as the opposite of the Enlightenment model of human existence, which is characterized by a fundamental multiplicity, sensitivity and taste, which became the basis of a market economy. The image of zombie represents the fear of dissolving human diversity in the identity of desire and corporeality, which is destroyed and appears as “the same”. Zombies embody the instinct and infectivity of being. They denote “naked life”, the signs of which are the right to kill or exploit them. On the other hand, zombies are the embodiment of Use value: an empty post-capitalist, post-proletarian and post-consumer “life” reduced to pure need. Zombies figure represents the inner contradiction of (post)capitalism: on the one hand, the fear of renewing a Labour power that is no longer able to work, and on the other, the fear of losing sensual diversity that suspends the endless process of consumption. Thus, the fear of zombie is a defensive reaction to capitalist existence. On the other hand, it is an adjustment of consciousness, when the coercion to work and consume is based on the fear of becoming a zombie, in the presence of an unconscious willingness to destroy those whom capitalism excludes as zombies.

Neil Tenant of The Pet Shop Boys crooned the song and memorable line ‘I love to hate you’. Today this refrain has become a global phenomenon within public rhetoric. Many thinkers, most famously Freud, have argued that war is innate to human nature, warfare being a projection of internal battles onto the external world. Etymologically war relates to ‘confusion’ and ‘strife’, two words intimately connected with a certain form of lovemadness. As with love, war is ‘play’ where only the noblest survive (Pick 70). While traditionally God is love in most main religions, J.F.C. Fuller maintains ‘war is a God-appointed instrument to teach wisdom to the foolish and righteousness to the evil-minded’ (Pick 109). For Mussolini, ‘war is to man what maternity is to the woman’ (Bollas 205). In the Christian tradition the pains of childbirth are the punishment for the original rejecting of divine love, that is God, for a love of the carnal and a lust for knowledge, just as the toil of work is the punishment for man. Chivalry equated war and love; ‘love is war’ and ‘the gift of her body to man by the woman is a reward for valour … love and war form an endless dialectic; Venus and Mars in eternal symbolic (not actual) copulation in the interests of nation building’ (Bush 158). In the twentieth century the symbolic becomes literal. Mussolini maintained that war must be embraced as a goal for humankind, just as fervently as intercourse must be embraced for procreation. ‘Man’ must metaphorically fuck man to the death and fuck women literally for more war fodder. Love of food is analogous to love of war, one involving masticating and excreting, the other doing the same literally or metaphorically, depending on the type of war. One first world war soldier remarked how it is very close to a picnic but far better because it has a purpose; it is the most glorious experience available (Storr 15). To William James, war defines the essence of humanity and human potential (Pick 140), often the exact description given by others for love. The very fact that men sacrifice their lives for others supposedly raises humans above animals, but this warlike attribute is akin to divine love, as in Christ’s sacrifice. War is mystical in its nature, as many believe madnesslove to be, and is an end in itself, not a tool. The jingoism of war brings out the most extreme form of comments, as in the following example from the Southern literary critic William Gilmore Simms on the US-Mexican War. ‘War is the greatest element of modern civilization, and our destiny is conquest. Indeed the moment a nation ceases to extend its sway it falls a prey to an inferior but more energetic neighbour’ (Bush 154). The current US president’s rhetoric is identical. What is clear is that the debates surrounding war in the nineteenth century take on a similar tone to those on lovereligion. This could be seen as inevitable given the emphasis of both in certain circumstances on sacrifice. Like love, war is seen as the healthiest of pursuits and the most ‘sane’ of activities. Without it only ‘madness’ can result, the irony being, as with love, that war often causes insanity. Contemporary psychotherapists use examples from world history to indicate how the same drives within the individual may manifest in society. The ‘butterfly principle’ is an example of this, where apparently trivial events can trigger enormous consequences (Wieland-Burston 91). Just as war may appease demands of the id for action and the pressure of the super ego for conformity, so love may satisfy these needs. Mad love can been viewed as a process where the conflict between these two forces is not reconciled via the ego and thus ‘insanity’ results. Daniel Pick discusses Hegel’s theories regarding the benefits of death in terms of the state. ‘The death of each nation is shown to contribute to the life of another greater one: “It then serves as material for a higher principle”’ (28). For Hegel, ‘man is the highest manifestation of the absolute’, so these actions which lead man as a group to ‘a higher principle’ must be God driven, God in a Christian context being defined as love(xviii). War is divinely inspired; it is love. ‘Scatter the nations who delight in war’ (NIV 1986 593), but it is inevitable, part of an internal process, and will continue till the end of time (2 Corinthians 10:3; Romans 7:23; Daniel 9:26). Of course there are many types of love and many types of war, current technology making the horrors of war more prolific but less real, more virtual. However, satisfaction from this form of warfare or virtual love may be tenuous, paradoxically making both more fertile. Desire is the desire of the Other, just as in war it is the fear of the Other, the belief that they desire your destruction, that leads you to war. With reference to Lacan, Terry Eagleton comes up with the following: ‘To say ‘I love you’ thus becomes equivalent to saying ‘it’s you who can’t satisfy me! How privileged and unique I must be, to remind you that it isn’t me you want…’ (Eagleton 279). We give each other our desire not satisfaction, so there can be no love or war without desire, which is law-like and anonymous, and outside of individual wishes. George W. Bush’s speech at the Department of Defence Service of Remembrance, The Pentagon, Arlington, Virginia on 11 October 2001 in many ways denied al-Qaida’s responsibility for the September 11th atrocities. The speech mentions that it is enough to know that evil, like good, exists. In true Biblical language, ours is not to reason why and in the terrorists evil has found a willing servant. For Nietzsche the Last Judgement is the sweet consolation of revenge for the lower orders, just as for those who believed they had suffered due to US imperialism, there was something sweet about September 11. Nietzsche as Zarathustra writes ‘God has his Hell; it is love for man (my italics) … God is dead; God has died of his pity for man’ (Nietzsche 114). Nietzsche writes that Zarathustra has grown weary of retribution, punishment, righteous revenge and that this is slavery; he wills that ‘man may be freed from the bondage of revenge’ (123). Importantly, both Bush and bin Laden, while declaring the power of their beliefs, concurrently set themselves and their followers up as victims, the unloved. Nietzsche reveals the essence of public rhetoric by declaring that the central lie is to maintain that it is part of the public’s voice. ‘The state is the coldest of all cold monsters. Coldly it lies too; and this lie creeps from its mouth: ‘I, the state, am the people’’ (76). In the Memorial speech quoted above Bush maintains that, unlike ‘our’ enemies, ‘we’ value every life, and ‘we’ mourn every loss. Again, from the Pentagon speech: ‘Theirs is the worst kind of violence, pure malice, while daring to claim the authority of God’. When we kill, so the argument goes, it is out of love, when they kill it is out of malice, hate. There is something infantile about George W. Bush. For Nietzsche every step away from instinct is regression. To suggest that George W. Bush is aping Nietzsche’s superman may appear preposterous, but his anti-intellectual slant is the essence of Nietzsche’s thought: actions speak louder than words; America is not about Being, but Becoming. ‘More than anything on earth he enjoys tragedies, bullfights, and crucifixions; and when he invented Hell for himself, behold, it was his heaven on earth’ (Nietzsche 235). Why were the images of the Twin Towers’ attack shown repeatedly? Do people love the challenge of adversity, or revel in the idea of hell and destruction, loving damnation? Nietzsche himself is not innocent. Despite his feigning to celebrate life, man must be overcome; man is a means to an end, just as the bombing of Afghanistan (or Iraq) and the Twin Towers for rival ideologies is a means to an end. ‘They kill because they desire to dominate’; ‘few countries meet their exacting standards of brutality and oppression’. Both Bush or bin Laden may have made these comments, but they are from the former, George W Bush’s, speech to the UN General Assembly in New York City, 10 November 2001. Bush goes on, maintaining: ‘History will record our response and judge or justify every nation in this hall’. God is not the judge here, but history itself, a form of Hegelian world spirit. Then the Nietzschean style rhetoric becomes more overt: ‘We choose the dignity of life over a culture of death’. And following this, Nietzsche’s comments about the state are once again pertinent, given the illegitimacy of Bush’s government. ‘We choose lawful change and civil disagreement over coercion, subversion and chaos’. The praise, that is, the love heaped on Bush for his rhetoric is telling for ‘when words are called holy - all the truth dies’ (Nietzsche 253). The hangover of the Old Testament revenge judge God swamps those drunk on the lust of hatred and revenge. This is clearly the love of war, of hatred. Any God worth existing needs to be temporal, extemporal and ‘atemporal’, yet ultimately ‘Being itself – and not only beings that are “in time” – is made visible in its “temporal” character’ (Heidegger 62). While I am not therefore insisting on a temporal God of love, a God of judgement, of the moment, makes a post-apocalyptical god unnecessary and transcendent love itself unthinkable. Works Cited Bollas, Chistopher. Being a Character. Psychoanalysis and Self Experience. London, Routledge: 1993. Bush, Clive. The Dream of Reason. London: Edward Arnold, 1977. Duncombe, Stephen. Notes From Underground. Zines and the Politics of Alternative Culture. London: Verso 1997. Eagleton, Terry. The Ideology of the Aesthetic. London: Blackwells, 1996. Freud, Sigmund. New Introductory Lectures on Psychoanalysis. Trans. James Strachey. London: Penguin, 1986. Hegel, G. Introductory Lectures on Aesthetics. Trans. Bernard Bosanquet. London: Penguin, 1993. Heidegger, Martin. Being and Time in Basic Writings. Ed. David Farrell Krell. London: Routledge, 1978. Pick, Daniel. War Machine, The Rationalisation of Slaughter in the Modern Age. London: Yale University Press, 1993. Nietzsche, Friedrich. Thus Spoke Zarathustra. Trans. R.J. Hollingdale. New York: Penguin, 1969. Storr, Anthony, Human Destructiveness. The Roots of Genocide and Human Cruelty. London: Routledge, 1991. Wieland-Burston, Joanne. Chaos and Order in the World of the Psyche. London: Routledge, 1991. The Holy Bible, New International Version. London: Hodder and Stoughton, 1986. lt;http://www.september11news.com> Links http://www.september11news.com Citation reference for this article Substitute your date of access for Dn Month Year etc... MLA Style Lee, C. Jason. "I Love To Hate You/All You Need Is Hate" M/C: A Journal of Media and Culture 5.6 (2002). Dn Month Year < http://www.media-culture.org.au/0211/ilovetohateyou.php>. APA Style Lee, C. J., (2002, Nov 20). I Love To Hate You/All You Need Is Hate. M/C: A Journal of Media and Culture, 5,(6). Retrieved Month Dn, Year, from http://www.media-culture.org.au/0211/ilovetohateyou.html

Predators are extremely effective agents of selection. After all, if an individual member of a prey species does not survive long enough to reproduce, it will have lost its chance (kin selection considerations apart) to bequeath its genes to future generations. It is not surprising, therefore, that many cases of population difference have been attributed to geographic variation in risk. These population differences can take a variety of forms and may, for example, involve modifications to morphology or to life-history traits. The correlation between armor and predation in the three-spined stickleback, Gasterosteus aculeatus, is one case that has been well documented (see Reimchen 1994 for a review and discussion), while another is the association between reproductive allotment and risk (Reznick and Endler 1982) and male color pattern and risk (Endler 1980) in the Trinidadian guppy, Poecilia reticulata. However, such adaptations can be futile if they are not accompanied by effective antipredator behavior. For instance, a cryptic color pattern confers no advantage if its holder chooses the “wrong” background or behaves in a conspicuous manner. Behavior is also flexible in a way that life histories or morphology may not be, and it allows moment-to-moment changes in response as risk increases or decreases. Because it is such an important weapon in the evolutionary arms race, antipredator behavior provides important insights into the causes and consequences of natural selection. Some of the best examples of geographically variable antipredator responses occur in populations of freshwater fish (see, e.g., Bell and Foster 1994). The predation regime of these populations is relatively easy to classify—at least in terms of the presence and absence of predatory species—and the distribution of key predators can explain much of the documented variation in antipredator behavior (see p. 140). Covariance in predation regime and antipredator responses is compelling evidence for natural selection. Moreover, because predation regimes can change (or be manipulated) over relatively short periods of time, there is an opportunity to record heritable changes in antipredator responses—in other words, to watch evolution in action.

Personalized news recommendation can help users stay on top of the current affairs without being overwhelmed by the endless torrents of online news. However, the freshness or timeliness of news has been largely ignored by current news recommendation systems. In this paper, we propose a novel approach dubbed HyperNews which explicitly models the effect of timeliness on news recommendation. Furthermore, we introduce an auxiliary task of predicting the so-called "active-time" that users spend on each news article. Our key finding is that it is beneficial to address the problem of news recommendation together with the related problem of active-time prediction in a multi-task learning framework. Specifically, we train a double-task deep neural network (with a built-in timeliness module) to carry out news recommendation and active-time prediction simultaneously. To the best of our knowledge, such a "kill-two-birds-with-one-stone" solution has seldom been tried in the field of news recommendation before. Our extensive experiments on real-life news datasets have not only confirmed the mutual reinforcement of news recommendation and active-time prediction but also demonstrated significant performance improvements over state-of-the-art news recommendation techniques.