PHENOMENON SMOKING
"Smoking", who is it who do not know with this job. Burning cigarette with a match or cigarette lighter even the most sophisticated manual while menyongkoknya by hand to the flame burning cigarette is more an act that looks cool for some people, especially adult males. Actually, anyone could have smoked; ranging from children aged 7 years, adolescents and adult women and even effeminate son who hung diperempatan bencong road at night even smoke. That's what makes smoking becomes a kind of phenomenon should be studied and discussed in this paper.
From tracing the writer aware that cigarettes began to be found at the end of the 15th century in North America where the cigarettes smoked in those days was mainly by Indians in America (approximately 4000 years ago or earlier) is not a smoking bar (white Cigarette, black and brown and kind of cigars) as we know it today but still in the form of tobacco rolled in dry leaves in which the Indians call it Kribia Tobago. The act of smoking Indian tribes are generally used as a worship of spirits good and to avoid evil spirits in addition to matters related to medical (drugs) where it has become a kind of culture in American Indian tribal communities.
Back to our country, Indonesia, smoking is no longer the sort of culture of a tribe, but it's a lifestyle that includes people of all walks of status so that it becomes an interesting phenomenon to be studied. The facts on smoking in Indonesia itself can be described as based on the results of a survey "Global Youth Tobacco" that Indonesia was ranked the third largest in Asia after China and India which found women smokers increased from 10x previously coupled with the children who become smokers up 45% with quantitative data; 37% of 70 million Indonesian children to be active smokers (25.9 million children) by finding the reasons for the influence invitation of friends and because of the influence of mass media that promote smoking as from magazines, newspapers, television and Internet. While the data from Indonesia Smokers Alliance itself mentions that the production of cigarettes as much as 120 billion cigarettes / year where 54% of foreign exchange sourced from the people who consume tobacco.
Smoking as a lifestyle is something extraordinary thing where someone will menajadi panic if they do not smoke in a day than those not eating in a day. A student will not be able to concentrate mengerjakaan resume duty when not smoking, a 10-year elementary school children will not be serious to play its online games in the cafe when not smoking, even so the case when a young woman will not be able to enjoy the beat of disco music in the pubs clubbing mix subscription when not smoking first. Once the importance of smoke so it represents a symbol of one's status within the community where the person is located and will cause it to feel depressed and insecure when not smoking much less stylish stomp the ashes of a cigarette.
Analyzed from the emergence of the phenomenon could be due to cigarette smoking and smoking has become something done by all of the status of people in society so that the emerging perkumpulan-perkumpulan/komunitas smokers who support the "License Smoking" for all people including children coupled with pensosialisasian that smoking as the largest contributor to foreign exchange income plus vigorous promotion of cigarettes-gencaran in the media (with the charismatic statement: "Smoking can cause cancer, impotence and disorders of pregnancy and the fetus") either through the insertion of ad impressions in the show as well as Opera Van Java amid the rubric of "Let's Mingle" in teen magazines so that smoking becomes a kind of social action in society besides their own cigarettes have become a form of symbolic association for adolescents with genknya, businesses with customers, a man with his manhood as well as children with a maturity that will be able to represent the symbol status in relation to others without realizing that the act of smoking is simply an ancient culture of Indian tribes in America used to be.
Tuesday 120 711
11:33
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Tuesday, July 12, 2011
Sunday, July 10, 2011
HUMAN and Reflection
HUMAN and Reflection
Man as a creature of God endowed with a mind in life and life will not be separated from the activity of contemplation. Pondering as activities to think about something in depth with a silent human thought processes that occur in the brain where the objects are processed in the brain thinks and finally obtained the result of thinking that will be called as an afterthought.
In quiet contemplation takes place in places where such is the human thought process will be more terkonsenrasi. Places such as caves, mountains, above the trees and at home in a closed room, in the library or even in a cool and quiet villa atmosphere. Things like this sort of lifestyle would give birth to its own later in the process of community culture.
Results from a human contemplation is not the kind of information or knowledge that can be used but can be enjoyed as a work of art for the audience. That is because the reflection occurs because the expression of someone who poured in a medium and depends on the quality of the human person itself, the background value of the trust that was followed and the situation of human psychiatric conditions that make such reflection. This is what gave birth to the term 'taste', 'Trance', 'Intuition' and 'Expression'.
A teenager who had been accustomed to drinking coffee plus milk to enjoy daily activities at one time were treated to tea time are active. This will result in 90% of the teenagers were going to refuse to drink the tea because of his personal self has been used to 'taste' of coffee drinks milk, so if there are others who served tea as a beverage to accompany their activities tend to be rejected because he was not her taste. This is the result of reflection of taste which in this case the taste of the types of beverages. A middle school student who was following the morning lessons in school could be possessed because when before going to school was no time for breakfast and the chance he received lessons in the morning was so racked his brain work, but besides that he also felt the hunger but did not dare to speak up on his teacher to ask permission to go out to the school cafeteria for breakfast. Be during the lesson he just stopped thinking about the lessons that are not caught, and the shadow kerocongan stomach upset when her teacher asked for permission out for a while and if allowed to drag will lead to student self-possessed at earlier. For your own intuition is the knowledge gained from the contemplation of human conscious through the senses, but without any previous learning process so that more engineering in which this can be exemplified by the songwriter or music that makes his works because of personal experience with previous events contemplated disuatu a quiet place. As for the expression itself is an expression of an idea or revelation is considered to be closely associated with taste and subtlety of a man in which this can be exemplified by the artists who pour their ideas into a form of art which preceded by a process of reflection is intentionally set and wants.
Mggu 100 711
21:54
Man as a creature of God endowed with a mind in life and life will not be separated from the activity of contemplation. Pondering as activities to think about something in depth with a silent human thought processes that occur in the brain where the objects are processed in the brain thinks and finally obtained the result of thinking that will be called as an afterthought.
In quiet contemplation takes place in places where such is the human thought process will be more terkonsenrasi. Places such as caves, mountains, above the trees and at home in a closed room, in the library or even in a cool and quiet villa atmosphere. Things like this sort of lifestyle would give birth to its own later in the process of community culture.
Results from a human contemplation is not the kind of information or knowledge that can be used but can be enjoyed as a work of art for the audience. That is because the reflection occurs because the expression of someone who poured in a medium and depends on the quality of the human person itself, the background value of the trust that was followed and the situation of human psychiatric conditions that make such reflection. This is what gave birth to the term 'taste', 'Trance', 'Intuition' and 'Expression'.
A teenager who had been accustomed to drinking coffee plus milk to enjoy daily activities at one time were treated to tea time are active. This will result in 90% of the teenagers were going to refuse to drink the tea because of his personal self has been used to 'taste' of coffee drinks milk, so if there are others who served tea as a beverage to accompany their activities tend to be rejected because he was not her taste. This is the result of reflection of taste which in this case the taste of the types of beverages. A middle school student who was following the morning lessons in school could be possessed because when before going to school was no time for breakfast and the chance he received lessons in the morning was so racked his brain work, but besides that he also felt the hunger but did not dare to speak up on his teacher to ask permission to go out to the school cafeteria for breakfast. Be during the lesson he just stopped thinking about the lessons that are not caught, and the shadow kerocongan stomach upset when her teacher asked for permission out for a while and if allowed to drag will lead to student self-possessed at earlier. For your own intuition is the knowledge gained from the contemplation of human conscious through the senses, but without any previous learning process so that more engineering in which this can be exemplified by the songwriter or music that makes his works because of personal experience with previous events contemplated disuatu a quiet place. As for the expression itself is an expression of an idea or revelation is considered to be closely associated with taste and subtlety of a man in which this can be exemplified by the artists who pour their ideas into a form of art which preceded by a process of reflection is intentionally set and wants.
Mggu 100 711
21:54
Saturday, July 2, 2011
TERORISKU LOVE, TERORISKU MALANG
TERORISKU LOVE, TERORISKU MALANG
Terrorist behavior that departs from Terrorism is the use of violence / threats of violence to coerce the government, officials or people is a social problem that is often found in developing countries like Indonesia. Terrorists are certainly connotes negarif because it is identical with the destructive actions of scary action such as bombing, arson, riot (Riot), vandalism and rioting in a society where safety is always associated with religion, political or economic terms.
Terrorism is international in this case because it has touched a status-elite status as government officials, where the intervention of people from outside the state of security and stability of a country. This could be due to dissatisfaction with another country party to the process of cooperation, diplomatic process that is mutually beneficial, as opposed to the bureaucracy, civil religion (feel) harassment, discrimination and other extreme so that the foreigners are trying mempropaganda people from countries that in-his anti-which in this case an easy dipropaganda communities are located in rural areas.
Rural communities which are usually sensitive to things smell religion, kepejabatan and economic matters as well as the experimental group in violent instincts easily influenced by outsiders. Relationships between individuals in rural communities that are more personal / more traditional elements promoting standards that affect the emotions of sympathy between them when presented issues regarding government, economic or religious.
Outsiders can only mempropaganda them through broadcasts on the mass media both print and electronic in this case they tend not to have anti-urban prejudice to the members of the communities experienced a kind of alienation and identity crisis, but a sense of attachment between them in a single community when 'touched' with single issues regarding governance and democracy are able to create a set of human beings that have the potential to act rude, aggressive and destructive (riot) as well as separatist groups who would commit violence or threats of violence against government officials and the people in his country .
For this reason, rural people are usually naive, of government, should receive more attention than in urban communities (60% Compared: 40%) because they are easily demoralized, enhance their sense of nationalism, balancing tradition of their community with a more contractual relationships , listen to public opinion of them, straighten out their views on the reference group when there are indications of irregularities and other things that could effectively be done through mass media, both print and electronic, so problems of terrorism in our country can be avoided.
Yours respectfully
1 JuIi 2011
18:00
Terrorist behavior that departs from Terrorism is the use of violence / threats of violence to coerce the government, officials or people is a social problem that is often found in developing countries like Indonesia. Terrorists are certainly connotes negarif because it is identical with the destructive actions of scary action such as bombing, arson, riot (Riot), vandalism and rioting in a society where safety is always associated with religion, political or economic terms.
Terrorism is international in this case because it has touched a status-elite status as government officials, where the intervention of people from outside the state of security and stability of a country. This could be due to dissatisfaction with another country party to the process of cooperation, diplomatic process that is mutually beneficial, as opposed to the bureaucracy, civil religion (feel) harassment, discrimination and other extreme so that the foreigners are trying mempropaganda people from countries that in-his anti-which in this case an easy dipropaganda communities are located in rural areas.
Rural communities which are usually sensitive to things smell religion, kepejabatan and economic matters as well as the experimental group in violent instincts easily influenced by outsiders. Relationships between individuals in rural communities that are more personal / more traditional elements promoting standards that affect the emotions of sympathy between them when presented issues regarding government, economic or religious.
Outsiders can only mempropaganda them through broadcasts on the mass media both print and electronic in this case they tend not to have anti-urban prejudice to the members of the communities experienced a kind of alienation and identity crisis, but a sense of attachment between them in a single community when 'touched' with single issues regarding governance and democracy are able to create a set of human beings that have the potential to act rude, aggressive and destructive (riot) as well as separatist groups who would commit violence or threats of violence against government officials and the people in his country .
For this reason, rural people are usually naive, of government, should receive more attention than in urban communities (60% Compared: 40%) because they are easily demoralized, enhance their sense of nationalism, balancing tradition of their community with a more contractual relationships , listen to public opinion of them, straighten out their views on the reference group when there are indications of irregularities and other things that could effectively be done through mass media, both print and electronic, so problems of terrorism in our country can be avoided.
Yours respectfully
1 JuIi 2011
18:00
Monday, June 20, 2011
THE DEVOTED FRIEND
THE DEVOTED FRIEND
by: Oscar Wilde (1854-1900)
The following story is reprinted from The Happy Prince and Other Tales. Oscar Wilde. London: David Nutt, 1888.
One morning the old Water-rat put his head out of his hole. He had bright beady eyes and stiff grey whiskers and his tail was like a long bit of black india-rubber. The little ducks were swimming about in the pond, looking just like a lot of yellow canaries, and their mother, who was pure white with real red legs, was trying to teach them how to stand on their heads in the water.
“You will never be in the best society unless you can stand on your heads,” she kept saying to them; and every now and then she showed them how it was done. But the little ducks paid no attention to her. They were so young that they did not know what an advantage it is to be in society at all.
“What disobedient children!” cried the old Water-rat; “they really deserve to be drowned.”
“Nothing of the kind,” answered the Duck, “every one must make a beginning, and parents cannot be too patient.”
“Ah! I know nothing about the feelings of parents,” said the Water-rat; “I am not a family man. In fact, I have never been married, and I never intend to be. Love is all very well in its way, but friendship is much higher. Indeed, I know of nothing in the world that is either nobler or rarer than a devoted friendship.”
“And what, pray, is your idea of the duties of a devoted friend?” asked a Green Linnet, who was sitting in a willow-tree hard by, and had overheard the conversation.
“Yes, that is just what I want to know,” said the Duck; and she swam away to the end of the pond, and stood upon her head, in order to give her children a good example.
“What a silly question!” cried the Water-rat. “I should expect my devoted friend to be devoted to me, of course.”
“And what would you do in return?” said the little bird, swinging upon a silver spray, and flapping his tiny wings.
“I don’t understand you,” answered the Water-rat.
“Let me tell you a story on the subject,” said the Linnet.
“Is the story about me?” asked the Water-rat. “If so, I will listen to it, for I am extremely fond of fiction.”
“It is applicable to you,” answered the Linnet; and he flew down, and alighting upon the bank, he told the story of The Devoted Friend.
“Once upon a time,” said the Linnet, “there was an honest little fellow named Hans.”
“Was he very distinguished?” asked the Water-rat.
“No,” answered the Linnet, “I don’t think he was distinguished at all, except for his kind heart, and his funny round good-humoured face. He lived in a tiny cottage all by himself, and every day he worked in his garden. In all the country-side there was no garden so lovely as his. Sweet-william grew there, and Gilly-flowers, and Shepherds’-purses, and Fair-maids of France. There were damask Roses, and yellow Roses, lilac Crocuses, and gold, purple Violets and white. Columbine and Ladysmock, Marjoram and Wild Basil, the Cowslip and the Flower-de-luce, the Daffodil and the Clove-Pink bloomed or blossomed in their proper order as the months went by, one flower taking another flower’s place, so that there were always beautiful things to look at, and pleasant odours to smell.
“Little Hans had a great many friends, but the most devoted friend of all was big Hugh the Miller. Indeed, so devoted was the rich Miller to little Hans, that be would never go by his garden without leaning over the wall and plucking a large nosegay, or a handful of sweet herbs, or filling his pockets with plums and cherries if it was the fruit season.
“‘Real friends should have everything in common,’ the Miller used to say, and little Hans nodded and smiled, and felt very proud of having a friend with such noble ideas.
“Sometimes, indeed, the neighbours thought it strange that the rich Miller never gave little Hans anything in return, though he had a hundred sacks of flour stored away in his mill, and six milch cows, and a large flock of woolly sheep; but Hans never troubled his head about these things, and nothing gave him greater pleasure than to listen to all the wonderful things the Miller used to say about the unselfishness of true friendship.
“So little Hans worked away in his garden. During the spring, the summer, and the autumn he was very happy, but when the winter came, and he had no fruit or flowers to bring to the market, he suffered a good deal from cold and hunger, and often had to go to bed without any supper but a few dried pears or some hard nuts. In the winter, also, he was extremely lonely, as the Miller never came to see him then.
“‘There is no good in my going to see little Hans as long as the snow lasts,’ the Miller used to say to his wife, ‘for when people are in trouble they should be left alone, and not be bothered by visitors. That at least is my idea about friendship, and I am sure I am right. So I shall wait till the spring comes, and then I shall pay him a visit, and he will be able to give me a large basket of primroses and that will make him so happy.’
“‘You are certainly very thoughtful about others,’ answered the Wife, as she sat in her comfortable armchair by the big pinewood fire; ‘very thoughtful indeed. It is quite a treat to hear you talk about friendship. I am sure the clergyman himself could not say such beautiful things as you do, though he does live in a three-storied house, and wear a gold ring on his little finger.’
“‘But could we not ask little Hans up here?’ said the Miller’s youngest son. ‘If poor Hans is in trouble I will give him half my porridge, and show him my white rabbits.’
“‘What a silly boy you are’! cried the Miller; ‘I really don’t know what is the use of sending you to school. You seem not to learn anything. Why, if little Hans came up here, and saw our warm fire, and our good supper, and our great cask of red wine, he might get envious, and envy is a most terrible thing, and would spoil anybody’s nature. I certainly will not allow Hans’ nature to be spoiled. I am his best friend, and I will always watch over him, and see that he is not led into any temptations. Besides, if Hans came here, he might ask me to let him have some flour on credit, and that I could not do. Flour is one thing, and friendship is another, and they should not be confused. Why, the words are spelt differently, and mean quite different things. Everybody can see that.’
“‘How well you talk’! said the Miller’s Wife, pouring herself out a large glass of warm ale; ‘really I feel quite drowsy. It is just like being in church.’
“‘Lots of people act well,’ answered the Miller; ‘but very few people talk well, which shows that talking is much the more difficult thing of the two, and much the finer thing also’; and he looked sternly across the table at his little son, who felt so ashamed of himself that he hung his head down, and grew quite scarlet, and began to cry into his tea. However, he was so young that you must excuse him.”
“Is that the end of the story?” asked the Water-rat.
“Certainly not,” answered the Linnet, “that is the beginning.”
“Then you are quite behind the age,” said the Water-rat. “Every good story-teller nowadays starts with the end, and then goes on to the beginning, and concludes with the middle. That is the new method. I heard all about it the other day from a critic who was walking round the pond with a young man. He spoke of the matter at great length, and I am sure he must have been right, for he had blue spectacles and a bald head, and whenever the young man made any remark, he always answered ‘Pooh!’ But pray go on with your story. I like the Miller immensely. I have all kinds of beautiful sentiments myself, so there is a great sympathy between us.”
“Well,” said the Linnet, hopping now on one leg and now on the other, “as soon as the winter was over, and the primroses began to open their pale yellow stars, the Miller said to his wife that he would go down and see little Hans.
“‘Why, what a good heart you have’! cried his Wife; ‘you are always thinking of others. And mind you take the big basket with you for the flowers.’
“So the Miller tied the sails of the windmill together with a strong iron chain, and went down the hill with the basket on his arm.
“‘Good morning, little Hans,’ said the Miller.
“‘Good morning,’ said Hans, leaning on his spade, and smiling from ear to ear.
“‘And how have you been all the winter?’ said the Miller.
“‘Well, really,’ cried Hans, ‘it is very good of you to ask, very good indeed. I am afraid I had rather a hard time of it, but now the spring has come, and I am quite happy, and all my flowers are doing well.’
“‘We often talked of you during the winter, Hans,’ said the Miller, ‘and wondered how you were getting on.’
“‘That was kind of you,’ said Hans; ‘I was half afraid you had forgotten me.’
“‘Hans, I am surprised at you,’ said the Miller; ‘friendship never forgets. That is the wonderful thing about it, but I am afraid you don’t understand the poetry of life. How lovely your primroses are looking, by-the-bye”!
“‘They are certainly very lovely,’ said Hans, ‘and it is a most lucky thing for me that I have so many. I am going to bring them into the market and sell them to the Burgomaster’s daughter, and buy back my wheelbarrow with the money.’
“‘Buy back your wheelbarrow? You don’t mean to say you have sold it? What a very stupid thing to do’!
“‘Well, the fact is,’ said Hans, ‘that I was obliged to. You see the winter was a very bad time for me, and I really had no money at all to buy bread with. So I first sold the silver buttons off my Sunday coat, and then I sold my silver chain, and then I sold my big pipe, and at last I sold my wheelbarrow. But I am going to buy them all back again now.’
“‘Hans,’ said the Miller, ‘I will give you my wheelbarrow. It is not in very good repair; indeed, one side is gone, and there is something wrong with the wheel-spokes; but in spite of that I will give it to you. I know it is very generous of me, and a great many people would think me extremely foolish for parting with it, but I am not like the rest of the world. I think that generosity is the essence of friendship, and, besides, I have got a new wheelbarrow for myself. Yes, you may set your mind at ease, I will give you my wheelbarrow.’
“‘Well, really, that is generous of you,’ said little Hans, and his funny round face glowed all over with pleasure. ‘I can easily put it in repair, as I have a plank of wood in the house.’
“‘A plank of wood’! said the Miller; ‘why, that is just what I want for the roof of my barn. There is a very large hole in it, and the corn will all get damp if I don’t stop it up. How lucky you mentioned it! It is quite remarkable how one good action always breeds another. I have given you my wheelbarrow, and now you are going to give me your plank. Of course, the wheelbarrow is worth far more than the plank, but true, friendship never notices things like that. Pray get it at once, and I will set to work at my barn this very day.’
“‘Certainly,’ cried little Hans, and he ran into the shed and dragged the plank out.
“‘It is not a very big plank,’ said the Miller, looking at it, ‘and I am afraid that after I have mended my barn-roof there won’t be any left for you to mend the wheelbarrow with; but, of course, that is not my fault. And now, as I have given you my wheelbarrow, I am sure you would like to give me some flowers in return. Here is the basket, and mind you fill it quite full.’
“‘Quite full?’ said little Hans, rather sorrowfully, for it was really a very big basket, and he knew that if he filled it he would have no flowers left for the market and he was very anxious to get his silver buttons back.
“‘Well, really,’ answered the Miller, ‘as I have given you my wheelbarrow, I don’t think that it is much to ask you for a few flowers. I may be wrong, but I should have thought that friendship, true friendship, was quite free from selfishness of any kind.’
“‘My dear friend, my best friend,’ cried little Hans, ‘you are welcome to all the flowers in my garden. I would much sooner have your good opinion than my silver buttons, any day’; and he ran and plucked all his pretty primroses, and filled the Miller’s basket.
“‘Good-bye, little Hans,’ said the Miller, as he went up the hill with the plank on his shoulder, and the big basket in his hand.
“‘Good-bye,’ said little Hans, and he began to dig away quite merrily, he was so pleased about the wheelbarrow.
“The next day he was nailing up some honeysuckle against the porch, when he heard the Miller’s voice calling to him from the road. So he jumped off the ladder, and ran down the garden, and looked over the wall.
“There was the Miller with a large sack of flour on his back.
“‘Dear little Hans,’ said the Miller, ‘would you mind carrying this sack of flour for me to market?’
“‘Oh, I am so sorry,’ said Hans, ‘but I am really very busy to-day. I have got all my creepers to nail up, and all my flowers to water, and all my grass to roll.’
“‘Well, really,’ said the Miller, ‘I think that, considering that I am going to give you my wheelbarrow, it is rather unfriendly of you to refuse.’
“‘Oh, don’t say that,’ cried little Hans, ‘I wouldn’t be unfriendly for the whole world’; and he ran in for his cap, and trudged off with the big sack on his shoulders.
“It was a very hot day, and the road was terribly dusty, and before Hans had reached the sixth milestone he was so tired that he had to sit down and rest. However, he went on bravely, and as last he reached the market. After he had waited there some time, he sold the sack of flour for a very good price, and then he returned home at once, for he was afraid that if he stopped too late he might meet some robbers on the way.
“‘It has certainly been a hard day,’ said little Hans to himself as he was going to bed, ‘but I am glad I did not refuse the Miller, for he is my best friend, and, besides, he is going to give me his wheelbarrow.’
“Early the next morning the Miller came down to get the money for his sack of flour, but little Hans was so tired that he was still in bed.
“‘Upon my word,’ said the Miller, ‘you are very lazy. Really, considering that I am going to give you my wheelbarrow, I think you might work harder. Idleness is a great sin, and I certainly don’t like any of my friends to be idle or sluggish. You must not mind my speaking quite plainly to you. Of course I should not dream of doing so if I were not your friend. But what is the good of friendship if one cannot say exactly what one means? Anybody can say charming things and try to please and to flatter, but a true friend always says unpleasant things, and does not mind giving pain. Indeed, if he is a really true friend he prefers it, for he knows that then he is doing good.’
“‘I am very sorry,’ said little Hans, rubbing his eyes and pulling off his night-cap, ‘but I was so tired that I thought I would lie in bed for a little time, and listen to the birds singing. Do you know that I always work better after hearing the birds sing?’
“‘Well, I am glad of that,’ said the Miller, clapping little Hans on the back, ‘for I want you to come up to the mill as soon as you are dressed, and mend my barn-roof for me.’
“Poor little Hans was very anxious to go and work in his garden, for his flowers had not been watered for two days, but he did not like to refuse the Miller, as he was such a good friend to him.
“‘Do you think it would be unfriendly of me if I said I was busy?’ he inquired in a shy and timid voice.
“‘Well, really,’ answered the Miller, ‘I do not think it is much to ask of you, considering that I am going to give you my wheelbarrow; but of course if you refuse I will go and do it myself.’
“‘Oh! on no account,’ cried little Hans and he jumped out of bed, and dressed himself, and went up to the barn.
“He worked there all day long, till sunset, and at sunset the Miller came to see how he was getting on.
“‘Have you mended the hole in the roof yet, little Hans?’ cried the Miller in a cheery voice.
“‘It is quite mended,’ answered little Hans, coming down the ladder.
“‘Ah’! said the Miller, ‘there is no work so delightful as the work one does for others.’
“‘It is certainly a great privilege to hear you talk,’ answered little Hans, sitting down, and wiping his forehead, ‘a very great privilege. But I am afraid I shall never have such beautiful ideas as you have.’
“‘Oh! they will come to you,’ said the Miller, ‘but you must take more pains. At present you have only the practice of friendship; some day you will have the theory also.’
“‘Do you really think I shall?’ asked little Hans.
“‘I have no doubt of it,’ answered the Miller, ‘but now that you have mended the roof, you had better go home and rest, for I want you to drive my sheep to the mountain to-morrow.’
“Poor little Hans was afraid to say anything to this, and early the next morning the Miller brought his sheep round to the cottage, and Hans started off with them to the mountain. It took him the whole day to get there and back; and when he returned he was so tired that he went off to sleep in his chair, and did not wake up till it was broad daylight.
“‘What a delightful time I shall have in my garden,’ he said, and he went to work at once.
“But somehow he was never able to look after his flowers at all, for his friend the Miller was always coming round and sending him off on long errands, or getting him to help at the mill. Little Hans was very much distressed at times, as he was afraid his flowers would think he had forgotten them, but he consoled himself by the reflection that the Miller was his best friend. ‘Besides,’ he used to say, ‘he is going to give me his wheelbarrow, and that is an act of pure generosity.’
“So little Hans worked away for the Miller, and the Miller said all kinds of beautiful things about friendship, which Hans took down in a note-book, and used to read over at night, for he was a very good scholar.
“Now it happened that one evening little Hans was sitting by his fireside when a loud rap came at the door. It was a very wild night, and the wind was blowing and roaring round the house so terribly that at first he thought it was merely the storm. But a second rap came, and then a third, louder than any of the others.
“‘It is some poor traveller,’ said little Hans to himself, and he ran to the door.
“There stood the Miller with a lantern in one hand and a big stick in the other.
“‘Dear little Hans,’ cried the Miller, ‘I am in great trouble. My little boy has fallen off a ladder and hurt himself, and I am going for the Doctor. But he lives so far away, and it is such a bad night, that it has just occurred to me that it would be much better if you went instead of me. You know I am going to give you my wheelbarrow, and so, it is only fair that you should do something for me in return.’
“‘Certainly,’ cried little Hans, ‘I take it quite as a compliment your coming to me, and I will start off at once. But you must lend me your lantern, as the night is so dark that I am afraid I might fall into the ditch.’
“‘I am very sorry,’ answered the Miller, ‘but it is my new lantern, and it would be a great loss to me if anything happened to it.’
“‘Well, never mind, I will do without it,’ cried little Hans, and he took down his great fur coat, and his warm scarlet cap, and tied a muffler round his throat, and started off.
“What a dreadful storm it was! The night was so black that little Hans could hardly see, and the wind was so strong that he could scarcely stand. However, he was very courageous, and after he had been walking about three hours, he arrived at the Doctor’s house, and knocked at the door.
“‘Who is there?’ cried the Doctor, putting his head out of his bedroom window.
“‘Little Hans, Doctor.’
“’What do you want, little Hans?’
“‘The Miller’s son has fallen from a ladder, and has hurt himself, and the Miller wants you to come at once.’
“‘All right!’ said the Doctor; and he ordered his horse, and his big boots, and his lantern, and came downstairs, and rode off in the direction of the Miller’s house, little Hans trudging behind him.
“But the storm grew worse and worse, and the rain fell in torrents, and little Hans could not see where he was going, or keep up with the horse. At last he lost his way, and wandered off on the moor, which was a very dangerous place, as it was full of deep holes, and there poor little Hans was drowned. His body was found the next day by some goatherds, floating in a great pool of water, and was brought back by them to the cottage.
“Everybody went to little Hans’ funeral, as he was so popular, and the Miller was the chief mourner.
“‘As I was his best friend,’ said the Miller, ‘it is only fair that I should have the best place’; so he walked at the head of the procession in a long black cloak, and every now and then he wiped his eyes with a big pocket-handkerchief.
“‘Little Hans is certainly a great loss to every one,’ said the Blacksmith, when the funeral was over, and they were all seated comfortably in the inn, drinking spiced wine and eating sweet cakes.
“‘A great loss to me at any rate,’ answered the Miller; ‘why, I had as good as given him my wheelbarrow, and now I really don’t know what to do with it. It is very much in my way at home, and it is in such bad repair that I could not get anything for it if I sold it. I will certainly take care not to give away anything again. One always suffers for being generous.’”
“Well?” said the Water-rat, after a long pause.
“Well, that is the end,” said the Linnet.
“But what became of the Miller?” asked the Water-rat.
“Oh! I really don’t know,” replied the Linnet; “and I am sure that I don’t care.”
“It is quite evident then that you have no sympathy in your nature,” said the Water-rat.
“I am afraid you don’t quite see the moral of the story,” remarked the Linnet.
“The what?” screamed the Water-rat.
“The moral.”
“Do you mean to say that the story has a moral?”
“Certainly,” said the Linnet.
“Well, really,” said the Water-rat, in a very angry manner, “I think you should have told me that before you began. If you had done so, I certainly would not have listened to you; in fact, I should have said ‘Pooh,’ like the critic. However, I can say it now”; so he shouted out “Pooh” at the top of his voice, gave a whisk with his tail, and went back into his hole.
“And how do you like the Water-rat?” asked the Duck, who came paddling up some minutes afterwards. “He has a great many good points, but for my own part I have a mother’s feelings, and I can never look at a confirmed bachelor without the tears coming into my eyes.”
“I am rather afraid that I have annoyed him,” answered the Linnet. “The fact is, that I told him a story with a moral.”
“Ah! that is always a very dangerous thing to do,” said the Duck.
And I quite agree with her.
by: Oscar Wilde (1854-1900)
The following story is reprinted from The Happy Prince and Other Tales. Oscar Wilde. London: David Nutt, 1888.
One morning the old Water-rat put his head out of his hole. He had bright beady eyes and stiff grey whiskers and his tail was like a long bit of black india-rubber. The little ducks were swimming about in the pond, looking just like a lot of yellow canaries, and their mother, who was pure white with real red legs, was trying to teach them how to stand on their heads in the water.
“You will never be in the best society unless you can stand on your heads,” she kept saying to them; and every now and then she showed them how it was done. But the little ducks paid no attention to her. They were so young that they did not know what an advantage it is to be in society at all.
“What disobedient children!” cried the old Water-rat; “they really deserve to be drowned.”
“Nothing of the kind,” answered the Duck, “every one must make a beginning, and parents cannot be too patient.”
“Ah! I know nothing about the feelings of parents,” said the Water-rat; “I am not a family man. In fact, I have never been married, and I never intend to be. Love is all very well in its way, but friendship is much higher. Indeed, I know of nothing in the world that is either nobler or rarer than a devoted friendship.”
“And what, pray, is your idea of the duties of a devoted friend?” asked a Green Linnet, who was sitting in a willow-tree hard by, and had overheard the conversation.
“Yes, that is just what I want to know,” said the Duck; and she swam away to the end of the pond, and stood upon her head, in order to give her children a good example.
“What a silly question!” cried the Water-rat. “I should expect my devoted friend to be devoted to me, of course.”
“And what would you do in return?” said the little bird, swinging upon a silver spray, and flapping his tiny wings.
“I don’t understand you,” answered the Water-rat.
“Let me tell you a story on the subject,” said the Linnet.
“Is the story about me?” asked the Water-rat. “If so, I will listen to it, for I am extremely fond of fiction.”
“It is applicable to you,” answered the Linnet; and he flew down, and alighting upon the bank, he told the story of The Devoted Friend.
“Once upon a time,” said the Linnet, “there was an honest little fellow named Hans.”
“Was he very distinguished?” asked the Water-rat.
“No,” answered the Linnet, “I don’t think he was distinguished at all, except for his kind heart, and his funny round good-humoured face. He lived in a tiny cottage all by himself, and every day he worked in his garden. In all the country-side there was no garden so lovely as his. Sweet-william grew there, and Gilly-flowers, and Shepherds’-purses, and Fair-maids of France. There were damask Roses, and yellow Roses, lilac Crocuses, and gold, purple Violets and white. Columbine and Ladysmock, Marjoram and Wild Basil, the Cowslip and the Flower-de-luce, the Daffodil and the Clove-Pink bloomed or blossomed in their proper order as the months went by, one flower taking another flower’s place, so that there were always beautiful things to look at, and pleasant odours to smell.
“Little Hans had a great many friends, but the most devoted friend of all was big Hugh the Miller. Indeed, so devoted was the rich Miller to little Hans, that be would never go by his garden without leaning over the wall and plucking a large nosegay, or a handful of sweet herbs, or filling his pockets with plums and cherries if it was the fruit season.
“‘Real friends should have everything in common,’ the Miller used to say, and little Hans nodded and smiled, and felt very proud of having a friend with such noble ideas.
“Sometimes, indeed, the neighbours thought it strange that the rich Miller never gave little Hans anything in return, though he had a hundred sacks of flour stored away in his mill, and six milch cows, and a large flock of woolly sheep; but Hans never troubled his head about these things, and nothing gave him greater pleasure than to listen to all the wonderful things the Miller used to say about the unselfishness of true friendship.
“So little Hans worked away in his garden. During the spring, the summer, and the autumn he was very happy, but when the winter came, and he had no fruit or flowers to bring to the market, he suffered a good deal from cold and hunger, and often had to go to bed without any supper but a few dried pears or some hard nuts. In the winter, also, he was extremely lonely, as the Miller never came to see him then.
“‘There is no good in my going to see little Hans as long as the snow lasts,’ the Miller used to say to his wife, ‘for when people are in trouble they should be left alone, and not be bothered by visitors. That at least is my idea about friendship, and I am sure I am right. So I shall wait till the spring comes, and then I shall pay him a visit, and he will be able to give me a large basket of primroses and that will make him so happy.’
“‘You are certainly very thoughtful about others,’ answered the Wife, as she sat in her comfortable armchair by the big pinewood fire; ‘very thoughtful indeed. It is quite a treat to hear you talk about friendship. I am sure the clergyman himself could not say such beautiful things as you do, though he does live in a three-storied house, and wear a gold ring on his little finger.’
“‘But could we not ask little Hans up here?’ said the Miller’s youngest son. ‘If poor Hans is in trouble I will give him half my porridge, and show him my white rabbits.’
“‘What a silly boy you are’! cried the Miller; ‘I really don’t know what is the use of sending you to school. You seem not to learn anything. Why, if little Hans came up here, and saw our warm fire, and our good supper, and our great cask of red wine, he might get envious, and envy is a most terrible thing, and would spoil anybody’s nature. I certainly will not allow Hans’ nature to be spoiled. I am his best friend, and I will always watch over him, and see that he is not led into any temptations. Besides, if Hans came here, he might ask me to let him have some flour on credit, and that I could not do. Flour is one thing, and friendship is another, and they should not be confused. Why, the words are spelt differently, and mean quite different things. Everybody can see that.’
“‘How well you talk’! said the Miller’s Wife, pouring herself out a large glass of warm ale; ‘really I feel quite drowsy. It is just like being in church.’
“‘Lots of people act well,’ answered the Miller; ‘but very few people talk well, which shows that talking is much the more difficult thing of the two, and much the finer thing also’; and he looked sternly across the table at his little son, who felt so ashamed of himself that he hung his head down, and grew quite scarlet, and began to cry into his tea. However, he was so young that you must excuse him.”
“Is that the end of the story?” asked the Water-rat.
“Certainly not,” answered the Linnet, “that is the beginning.”
“Then you are quite behind the age,” said the Water-rat. “Every good story-teller nowadays starts with the end, and then goes on to the beginning, and concludes with the middle. That is the new method. I heard all about it the other day from a critic who was walking round the pond with a young man. He spoke of the matter at great length, and I am sure he must have been right, for he had blue spectacles and a bald head, and whenever the young man made any remark, he always answered ‘Pooh!’ But pray go on with your story. I like the Miller immensely. I have all kinds of beautiful sentiments myself, so there is a great sympathy between us.”
“Well,” said the Linnet, hopping now on one leg and now on the other, “as soon as the winter was over, and the primroses began to open their pale yellow stars, the Miller said to his wife that he would go down and see little Hans.
“‘Why, what a good heart you have’! cried his Wife; ‘you are always thinking of others. And mind you take the big basket with you for the flowers.’
“So the Miller tied the sails of the windmill together with a strong iron chain, and went down the hill with the basket on his arm.
“‘Good morning, little Hans,’ said the Miller.
“‘Good morning,’ said Hans, leaning on his spade, and smiling from ear to ear.
“‘And how have you been all the winter?’ said the Miller.
“‘Well, really,’ cried Hans, ‘it is very good of you to ask, very good indeed. I am afraid I had rather a hard time of it, but now the spring has come, and I am quite happy, and all my flowers are doing well.’
“‘We often talked of you during the winter, Hans,’ said the Miller, ‘and wondered how you were getting on.’
“‘That was kind of you,’ said Hans; ‘I was half afraid you had forgotten me.’
“‘Hans, I am surprised at you,’ said the Miller; ‘friendship never forgets. That is the wonderful thing about it, but I am afraid you don’t understand the poetry of life. How lovely your primroses are looking, by-the-bye”!
“‘They are certainly very lovely,’ said Hans, ‘and it is a most lucky thing for me that I have so many. I am going to bring them into the market and sell them to the Burgomaster’s daughter, and buy back my wheelbarrow with the money.’
“‘Buy back your wheelbarrow? You don’t mean to say you have sold it? What a very stupid thing to do’!
“‘Well, the fact is,’ said Hans, ‘that I was obliged to. You see the winter was a very bad time for me, and I really had no money at all to buy bread with. So I first sold the silver buttons off my Sunday coat, and then I sold my silver chain, and then I sold my big pipe, and at last I sold my wheelbarrow. But I am going to buy them all back again now.’
“‘Hans,’ said the Miller, ‘I will give you my wheelbarrow. It is not in very good repair; indeed, one side is gone, and there is something wrong with the wheel-spokes; but in spite of that I will give it to you. I know it is very generous of me, and a great many people would think me extremely foolish for parting with it, but I am not like the rest of the world. I think that generosity is the essence of friendship, and, besides, I have got a new wheelbarrow for myself. Yes, you may set your mind at ease, I will give you my wheelbarrow.’
“‘Well, really, that is generous of you,’ said little Hans, and his funny round face glowed all over with pleasure. ‘I can easily put it in repair, as I have a plank of wood in the house.’
“‘A plank of wood’! said the Miller; ‘why, that is just what I want for the roof of my barn. There is a very large hole in it, and the corn will all get damp if I don’t stop it up. How lucky you mentioned it! It is quite remarkable how one good action always breeds another. I have given you my wheelbarrow, and now you are going to give me your plank. Of course, the wheelbarrow is worth far more than the plank, but true, friendship never notices things like that. Pray get it at once, and I will set to work at my barn this very day.’
“‘Certainly,’ cried little Hans, and he ran into the shed and dragged the plank out.
“‘It is not a very big plank,’ said the Miller, looking at it, ‘and I am afraid that after I have mended my barn-roof there won’t be any left for you to mend the wheelbarrow with; but, of course, that is not my fault. And now, as I have given you my wheelbarrow, I am sure you would like to give me some flowers in return. Here is the basket, and mind you fill it quite full.’
“‘Quite full?’ said little Hans, rather sorrowfully, for it was really a very big basket, and he knew that if he filled it he would have no flowers left for the market and he was very anxious to get his silver buttons back.
“‘Well, really,’ answered the Miller, ‘as I have given you my wheelbarrow, I don’t think that it is much to ask you for a few flowers. I may be wrong, but I should have thought that friendship, true friendship, was quite free from selfishness of any kind.’
“‘My dear friend, my best friend,’ cried little Hans, ‘you are welcome to all the flowers in my garden. I would much sooner have your good opinion than my silver buttons, any day’; and he ran and plucked all his pretty primroses, and filled the Miller’s basket.
“‘Good-bye, little Hans,’ said the Miller, as he went up the hill with the plank on his shoulder, and the big basket in his hand.
“‘Good-bye,’ said little Hans, and he began to dig away quite merrily, he was so pleased about the wheelbarrow.
“The next day he was nailing up some honeysuckle against the porch, when he heard the Miller’s voice calling to him from the road. So he jumped off the ladder, and ran down the garden, and looked over the wall.
“There was the Miller with a large sack of flour on his back.
“‘Dear little Hans,’ said the Miller, ‘would you mind carrying this sack of flour for me to market?’
“‘Oh, I am so sorry,’ said Hans, ‘but I am really very busy to-day. I have got all my creepers to nail up, and all my flowers to water, and all my grass to roll.’
“‘Well, really,’ said the Miller, ‘I think that, considering that I am going to give you my wheelbarrow, it is rather unfriendly of you to refuse.’
“‘Oh, don’t say that,’ cried little Hans, ‘I wouldn’t be unfriendly for the whole world’; and he ran in for his cap, and trudged off with the big sack on his shoulders.
“It was a very hot day, and the road was terribly dusty, and before Hans had reached the sixth milestone he was so tired that he had to sit down and rest. However, he went on bravely, and as last he reached the market. After he had waited there some time, he sold the sack of flour for a very good price, and then he returned home at once, for he was afraid that if he stopped too late he might meet some robbers on the way.
“‘It has certainly been a hard day,’ said little Hans to himself as he was going to bed, ‘but I am glad I did not refuse the Miller, for he is my best friend, and, besides, he is going to give me his wheelbarrow.’
“Early the next morning the Miller came down to get the money for his sack of flour, but little Hans was so tired that he was still in bed.
“‘Upon my word,’ said the Miller, ‘you are very lazy. Really, considering that I am going to give you my wheelbarrow, I think you might work harder. Idleness is a great sin, and I certainly don’t like any of my friends to be idle or sluggish. You must not mind my speaking quite plainly to you. Of course I should not dream of doing so if I were not your friend. But what is the good of friendship if one cannot say exactly what one means? Anybody can say charming things and try to please and to flatter, but a true friend always says unpleasant things, and does not mind giving pain. Indeed, if he is a really true friend he prefers it, for he knows that then he is doing good.’
“‘I am very sorry,’ said little Hans, rubbing his eyes and pulling off his night-cap, ‘but I was so tired that I thought I would lie in bed for a little time, and listen to the birds singing. Do you know that I always work better after hearing the birds sing?’
“‘Well, I am glad of that,’ said the Miller, clapping little Hans on the back, ‘for I want you to come up to the mill as soon as you are dressed, and mend my barn-roof for me.’
“Poor little Hans was very anxious to go and work in his garden, for his flowers had not been watered for two days, but he did not like to refuse the Miller, as he was such a good friend to him.
“‘Do you think it would be unfriendly of me if I said I was busy?’ he inquired in a shy and timid voice.
“‘Well, really,’ answered the Miller, ‘I do not think it is much to ask of you, considering that I am going to give you my wheelbarrow; but of course if you refuse I will go and do it myself.’
“‘Oh! on no account,’ cried little Hans and he jumped out of bed, and dressed himself, and went up to the barn.
“He worked there all day long, till sunset, and at sunset the Miller came to see how he was getting on.
“‘Have you mended the hole in the roof yet, little Hans?’ cried the Miller in a cheery voice.
“‘It is quite mended,’ answered little Hans, coming down the ladder.
“‘Ah’! said the Miller, ‘there is no work so delightful as the work one does for others.’
“‘It is certainly a great privilege to hear you talk,’ answered little Hans, sitting down, and wiping his forehead, ‘a very great privilege. But I am afraid I shall never have such beautiful ideas as you have.’
“‘Oh! they will come to you,’ said the Miller, ‘but you must take more pains. At present you have only the practice of friendship; some day you will have the theory also.’
“‘Do you really think I shall?’ asked little Hans.
“‘I have no doubt of it,’ answered the Miller, ‘but now that you have mended the roof, you had better go home and rest, for I want you to drive my sheep to the mountain to-morrow.’
“Poor little Hans was afraid to say anything to this, and early the next morning the Miller brought his sheep round to the cottage, and Hans started off with them to the mountain. It took him the whole day to get there and back; and when he returned he was so tired that he went off to sleep in his chair, and did not wake up till it was broad daylight.
“‘What a delightful time I shall have in my garden,’ he said, and he went to work at once.
“But somehow he was never able to look after his flowers at all, for his friend the Miller was always coming round and sending him off on long errands, or getting him to help at the mill. Little Hans was very much distressed at times, as he was afraid his flowers would think he had forgotten them, but he consoled himself by the reflection that the Miller was his best friend. ‘Besides,’ he used to say, ‘he is going to give me his wheelbarrow, and that is an act of pure generosity.’
“So little Hans worked away for the Miller, and the Miller said all kinds of beautiful things about friendship, which Hans took down in a note-book, and used to read over at night, for he was a very good scholar.
“Now it happened that one evening little Hans was sitting by his fireside when a loud rap came at the door. It was a very wild night, and the wind was blowing and roaring round the house so terribly that at first he thought it was merely the storm. But a second rap came, and then a third, louder than any of the others.
“‘It is some poor traveller,’ said little Hans to himself, and he ran to the door.
“There stood the Miller with a lantern in one hand and a big stick in the other.
“‘Dear little Hans,’ cried the Miller, ‘I am in great trouble. My little boy has fallen off a ladder and hurt himself, and I am going for the Doctor. But he lives so far away, and it is such a bad night, that it has just occurred to me that it would be much better if you went instead of me. You know I am going to give you my wheelbarrow, and so, it is only fair that you should do something for me in return.’
“‘Certainly,’ cried little Hans, ‘I take it quite as a compliment your coming to me, and I will start off at once. But you must lend me your lantern, as the night is so dark that I am afraid I might fall into the ditch.’
“‘I am very sorry,’ answered the Miller, ‘but it is my new lantern, and it would be a great loss to me if anything happened to it.’
“‘Well, never mind, I will do without it,’ cried little Hans, and he took down his great fur coat, and his warm scarlet cap, and tied a muffler round his throat, and started off.
“What a dreadful storm it was! The night was so black that little Hans could hardly see, and the wind was so strong that he could scarcely stand. However, he was very courageous, and after he had been walking about three hours, he arrived at the Doctor’s house, and knocked at the door.
“‘Who is there?’ cried the Doctor, putting his head out of his bedroom window.
“‘Little Hans, Doctor.’
“’What do you want, little Hans?’
“‘The Miller’s son has fallen from a ladder, and has hurt himself, and the Miller wants you to come at once.’
“‘All right!’ said the Doctor; and he ordered his horse, and his big boots, and his lantern, and came downstairs, and rode off in the direction of the Miller’s house, little Hans trudging behind him.
“But the storm grew worse and worse, and the rain fell in torrents, and little Hans could not see where he was going, or keep up with the horse. At last he lost his way, and wandered off on the moor, which was a very dangerous place, as it was full of deep holes, and there poor little Hans was drowned. His body was found the next day by some goatherds, floating in a great pool of water, and was brought back by them to the cottage.
“Everybody went to little Hans’ funeral, as he was so popular, and the Miller was the chief mourner.
“‘As I was his best friend,’ said the Miller, ‘it is only fair that I should have the best place’; so he walked at the head of the procession in a long black cloak, and every now and then he wiped his eyes with a big pocket-handkerchief.
“‘Little Hans is certainly a great loss to every one,’ said the Blacksmith, when the funeral was over, and they were all seated comfortably in the inn, drinking spiced wine and eating sweet cakes.
“‘A great loss to me at any rate,’ answered the Miller; ‘why, I had as good as given him my wheelbarrow, and now I really don’t know what to do with it. It is very much in my way at home, and it is in such bad repair that I could not get anything for it if I sold it. I will certainly take care not to give away anything again. One always suffers for being generous.’”
“Well?” said the Water-rat, after a long pause.
“Well, that is the end,” said the Linnet.
“But what became of the Miller?” asked the Water-rat.
“Oh! I really don’t know,” replied the Linnet; “and I am sure that I don’t care.”
“It is quite evident then that you have no sympathy in your nature,” said the Water-rat.
“I am afraid you don’t quite see the moral of the story,” remarked the Linnet.
“The what?” screamed the Water-rat.
“The moral.”
“Do you mean to say that the story has a moral?”
“Certainly,” said the Linnet.
“Well, really,” said the Water-rat, in a very angry manner, “I think you should have told me that before you began. If you had done so, I certainly would not have listened to you; in fact, I should have said ‘Pooh,’ like the critic. However, I can say it now”; so he shouted out “Pooh” at the top of his voice, gave a whisk with his tail, and went back into his hole.
“And how do you like the Water-rat?” asked the Duck, who came paddling up some minutes afterwards. “He has a great many good points, but for my own part I have a mother’s feelings, and I can never look at a confirmed bachelor without the tears coming into my eyes.”
“I am rather afraid that I have annoyed him,” answered the Linnet. “The fact is, that I told him a story with a moral.”
“Ah! that is always a very dangerous thing to do,” said the Duck.
And I quite agree with her.
SOCIOLOGY SPORTS
(Practice Field Theory)
Departing from the theory Field (Gestalt) then was born the concept of "Sociology of Sport" in which sociology as a scientific study concerning human social life is a study which would apart from 'Community' that inhabit a particular area, cultured and have activities in it.
A scientist in the sense sociologist, the field who have entered the community's own, so instead of a football field, basketball courts, tennis courts etc. which must be entered by the athlete. People who become field by a sociologist of the expected emergence of the sociologist Objective attitude so that he could see
human / people who are in a society that entered the so this whole concept gave birth to the field theory (field theory, Gestalt) more in popularized by Kurt Lewin,
a sociologist who focuses more on the psychological side of community.
Communities that have entered into a sociologist must urban and rural communities where the two opposites This requires a sociologist to be / are objective and ruled out as the subjective side of human beings but appreciate
matters of subjective assessment of those who are in a society that is being entered so that the sociologist was able to see human whole in which it is required in field theory.
The emphasis of the subjective side of a sociologist to what is seen through the senses in a community environment will cause he could analyze the psyche of the people around him respond reasonably / unemotional against (response)behavior of people beyond himself and his ability later in the grouping target object based on equations that have been determined so that Physical / her body to work naturally / effective because of his mastery of the field theory. So the elements of a balance of physical activity and the activity of sense the mind of a sociologist while in the midst of the communities in who gave birth to the idea of "Sociology of Sports" is.
Monday, June 20, 2011
13: 00
(Practice Field Theory)
Departing from the theory Field (Gestalt) then was born the concept of "Sociology of Sport" in which sociology as a scientific study concerning human social life is a study which would apart from 'Community' that inhabit a particular area, cultured and have activities in it.
A scientist in the sense sociologist, the field who have entered the community's own, so instead of a football field, basketball courts, tennis courts etc. which must be entered by the athlete. People who become field by a sociologist of the expected emergence of the sociologist Objective attitude so that he could see
human / people who are in a society that entered the so this whole concept gave birth to the field theory (field theory, Gestalt) more in popularized by Kurt Lewin,
a sociologist who focuses more on the psychological side of community.
Communities that have entered into a sociologist must urban and rural communities where the two opposites This requires a sociologist to be / are objective and ruled out as the subjective side of human beings but appreciate
matters of subjective assessment of those who are in a society that is being entered so that the sociologist was able to see human whole in which it is required in field theory.
The emphasis of the subjective side of a sociologist to what is seen through the senses in a community environment will cause he could analyze the psyche of the people around him respond reasonably / unemotional against (response)behavior of people beyond himself and his ability later in the grouping target object based on equations that have been determined so that Physical / her body to work naturally / effective because of his mastery of the field theory. So the elements of a balance of physical activity and the activity of sense the mind of a sociologist while in the midst of the communities in who gave birth to the idea of "Sociology of Sports" is.
Monday, June 20, 2011
13: 00
Tuesday, June 7, 2011
Sunday, June 5, 2011
MENTAL IN EXTREME confusion Orthodox clergy
MENTAL IN EXTREME confusion Orthodox clergy
Mental confusion, known also as suffering mental (Mental Disorder) as a type of disease in a community marked by a mental disorder or disturbance of mental function due to a failure of adaptation mechanisms of mental function both from outside as well as the tensions that come from inside a person that can be exemplified with people who experience inner conflict, impaired intellectual and communication disorders. This is what can be found among people in extreme orthodox religion.
Extreme orthodox clergy in the realm of social sciences can be interpreted as a man of religion which includes people who have less concerned with the nature of the world's problems, do not want to be rich and can provide a lot of time to worship / devotion to God by always holding fast to the teachings of an established religion . Keekstrimannya can be seen from the religious symbols used, the intonation of words in communicating with others and everyday lifestyle.
The forms of mental confusion experienced by the extreme orthodox clerics could be caused by:
`1. Physical Structure of Weak predisposition.
This is exemplified by someone who has status as Ustadz originating from the lower social class when the see / observe the behavior of a young man with bearded appearance and showed the upscale lifestyle (luxury) will tend to be angry when he saw it and if followed will certainly push keperbuatan Such negative actions / action is aggression so as to endanger the young man from social class above.
2. Social Conflict and Culture Affecting the Self.
This is exemplified by a woman who has a background of strong religious teachings in their daily accustomed to wearing the hijab when hanging out and within a cultural community (Say Western culture) is not considering the meaning and value of the headscarf is demeaning himself as a religious woman tends to experience pain mind where if he handle it positively as possible to get closer to God through the rituals of worship but a negative if he might tend to alter his appearance and speech style of communication than before hanging out / being in a new cultural communities that follow them.
3. Internalization of The Wrong Experience
A child who is accustomed to strong families are educated in their religious lifestyle that was always taught to apply and be affectionate to everyone at some point communicate / interact business with someone who is too pursue material. Berkomunikasinya the usual style of polite and gentle action would be rewarded with either negative actions maupuan facial expression through words and actions are considered to be unpleasant for the child care that come from religious families earlier. This will cause the child from religious families tend to experience distress earlier so he could be doing acts of aggression, crying and decided no longer wish for ever to communicate with people like that.
Sunday, June 5, 2011
15:19
Mental confusion, known also as suffering mental (Mental Disorder) as a type of disease in a community marked by a mental disorder or disturbance of mental function due to a failure of adaptation mechanisms of mental function both from outside as well as the tensions that come from inside a person that can be exemplified with people who experience inner conflict, impaired intellectual and communication disorders. This is what can be found among people in extreme orthodox religion.
Extreme orthodox clergy in the realm of social sciences can be interpreted as a man of religion which includes people who have less concerned with the nature of the world's problems, do not want to be rich and can provide a lot of time to worship / devotion to God by always holding fast to the teachings of an established religion . Keekstrimannya can be seen from the religious symbols used, the intonation of words in communicating with others and everyday lifestyle.
The forms of mental confusion experienced by the extreme orthodox clerics could be caused by:
`1. Physical Structure of Weak predisposition.
This is exemplified by someone who has status as Ustadz originating from the lower social class when the see / observe the behavior of a young man with bearded appearance and showed the upscale lifestyle (luxury) will tend to be angry when he saw it and if followed will certainly push keperbuatan Such negative actions / action is aggression so as to endanger the young man from social class above.
2. Social Conflict and Culture Affecting the Self.
This is exemplified by a woman who has a background of strong religious teachings in their daily accustomed to wearing the hijab when hanging out and within a cultural community (Say Western culture) is not considering the meaning and value of the headscarf is demeaning himself as a religious woman tends to experience pain mind where if he handle it positively as possible to get closer to God through the rituals of worship but a negative if he might tend to alter his appearance and speech style of communication than before hanging out / being in a new cultural communities that follow them.
3. Internalization of The Wrong Experience
A child who is accustomed to strong families are educated in their religious lifestyle that was always taught to apply and be affectionate to everyone at some point communicate / interact business with someone who is too pursue material. Berkomunikasinya the usual style of polite and gentle action would be rewarded with either negative actions maupuan facial expression through words and actions are considered to be unpleasant for the child care that come from religious families earlier. This will cause the child from religious families tend to experience distress earlier so he could be doing acts of aggression, crying and decided no longer wish for ever to communicate with people like that.
Sunday, June 5, 2011
15:19
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