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Don't wait for me, I ---- (not be) there before 10 o'clock.
Correct answer is 'will not be'. Can you explain this answer?
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Dont wait for me, I ---- (not be) there before 10 oclock.Correct answe...
Explanation:
In this sentence, we are talking about a future event that will happen before a specific time. The correct answer is "will not be."

Explanation:
When we talk about future events, we use the modal verb "will" to express a future action or state. In this case, the speaker is referring to their presence or absence at a certain time in the future.

Subject-Verb Agreement:
The subject of the sentence is "I," and the verb is "be." In English, the verb "be" has different forms depending on the subject and tense. In this case, since the subject is "I" and the sentence is in the future, we use the future form of the verb "be," which is "will be."

Negative Form:
To make a negative sentence, we add the word "not" after the verb "will." So, in this case, the negative form of "will be" is "will not be."

Use of "There":
The word "there" in this sentence is used as an adverb to indicate a place or location. In this case, it refers to the location where the speaker will not be present before 10 o'clock.

Time Reference:
The phrase "before 10 o'clock" indicates the specific time by which the speaker will not be present. It implies that the absence will occur prior to that time.

Overall Meaning:
Putting it all together, the sentence "Don't wait for me, I will not be there before 10 o'clock" means that the speaker is informing someone not to expect their presence before 10 o'clock because they will not be there. It suggests that the speaker will not arrive at the designated location before the specified time.
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Those who opine lose their impunity when the circumstances in which they pontificate are such that generate from their expression a positive instigation of some mischievous act. An opinion that corn dealers are starvers of the poor, or that owning private property is robbery, ought to be unmolested when simply circulated through the press, but may justly incur punishment when delivered orally to an excited mob assembled before the house of a corn dealer, or when handed about among the same mob in the form of a placard. Acts, of whatever kind, which without justifiable cause do harm to others, may be, and in the more important cases are absolutely required to be, controlled by the unfavourable sentiments, and, when needful, by the active interference of mankind. The liberty of the individual must be thus far limited; he must not make himself a nuisance to other people. But if he refrains from molesting others in matters that concern them, and merely acts according to his own inclination and judgment in matters which concern himself he should be allowed, without molestation, to carry his opinions into practice at his own cost. As it is useful that while mankind are imperfect there should be different opinions, so it is that there should be different experiments of living, that free scope should be given to varieties of character, short of injury to others, and that the worth of different modes of life should be proved practically, when anyone thinks fit to try them. Where not the persons own character but the traditions and customs of other people are the rule of conduct, there is wanting one of the principal ingredients of individual and social progress. It would be absurd to pretend that people ought to live as if nothing whatever had been known in the world before they came into it; as if experience had as yet done nothing toward showing that one mode of existence, or of conduct, is preferable to another. Nobody denies that people should be so taught and trained in youth as to know and benefit by the ascertained results of human experience. But it is the privilege and proper condition of a human being, arrived at the maturity of his faculties, to use and interpret experience in his own way. It is for him to find out what part of recorded experience is properly applicable to his own circumstances and character. The traditions and customs of other people are, to a certain extent, evidence of what their experience has taught thempresumptive evidence, and as such, have a claim to his deferencebut, in the first place, their experience may be too narrow, or they may have not interpreted it rightly. Secondly, their interpretation of experience may be correct, but unsuited to him. Customs are made for customary circumstances and customary characters, and his circumstances or his character may be uncustomary. Thirdly, though the customs be both good as customs and suitable to him, yet to conform to custom merely as custom does not educate him or develop in him any of the qualities which are the distinctive endowments of a human being. He gains no practice either in discerning or desiring what is best.Directions: Read the above paragraph and answer the followingQ.The author holds that one should not necessarily defer to the traditions and customs of other people. The author supports his position by arguing that: I. traditions and customs are usually the result of misinterpreted experiences. II. customs are based on experiences in the past, which are different from modern experiences.III. customs can stifle ones individual development.

Those who opine lose their impunity when the circumstances in which they pontificate are such that generate from their expression a positive instigation of some mischievous act. An opinion that corn dealers are starvers of the poor, or that owning private property is robbery, ought to be unmolested when simply circulated through the press, but may justly incur punishment when delivered orally to an excited mob assembled before the house of a corn dealer, or when handed about among the same mob in the form of a placard. Acts, of whatever kind, which without justifiable cause do harm to others, may be, and in the more important cases are absolutely required to be, controlled by the unfavourable sentiments, and, when needful, by the active interference of mankind. The liberty of the individual must be thus far limited; he must not make himself a nuisance to other people. But if he refrains from molesting others in matters that concern them, and merely acts according to his own inclination and judgment in matters which concern himself he should be allowed, without molestation, to carry his opinions into practice at his own cost. As it is useful that while mankind are imperfect there should be different opinions, so it is that there should be different experiments of living, that free scope should be given to varieties of character, short of injury to others, and that the worth of different modes of life should be proved practically, when anyone thinks fit to try them. Where not the persons own character but the traditions and customs of other people are the rule of conduct, there is wanting one of the principal ingredients of individual and social progress. It would be absurd to pretend that people ought to live as if nothing whatever had been known in the world before they came into it; as if experience had as yet done nothing toward showing that one mode of existence, or of conduct, is preferable to another. Nobody denies that people should be so taught and trained in youth as to know and benefit by the ascertained results of human experience. But it is the privilege and proper condition of a human being, arrived at the maturity of his faculties, to use and interpret experience in his own way. It is for him to find out what part of recorded experience is properly applicable to his own circumstances and character. The traditions and customs of other people are, to a certain extent, evidence of what their experience has taught thempresumptive evidence, and as such, have a claim to his deferencebut, in the first place, their experience may be too narrow, or they may have not interpreted it rightly. Secondly, their interpretation of experience may be correct, but unsuited to him. Customs are made for customary circumstances and customary characters, and his circumstances or his character may be uncustomary. Thirdly, though the customs be both good as customs and suitable to him, yet to conform to custom merely as custom does not educate him or develop in him any of the qualities which are the distinctive endowments of a human being. He gains no practice either in discerning or desiring what is best.Directions: Read the above paragraph and answer the followingQ.Based on information in the passage, with which of the following statements about opinions would the author most likely NOT disagree?

Dont wait for me, I ---- (not be) there before 10 oclock.Correct answer is 'will not be'. Can you explain this answer?
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