Hygiene Practices Quotes

In any case, his religious teaching consisted mostly in more or less vague ethical remarks, an obscure mixture of ideals of English gentlemanliness and his favorite notions of personal hygiene. Everybody knew that his class was liable to degenerate into a demonstration of some practical points about rowing, with Buggy sitting on the table and showing us how to pull an oar.

The other mind entity is what we call the impartial observer. This mind of present-moment awareness stands outside the preprogrammed physiological determinants and is alive to the present. It works through the brain but is not limited to the brain. It may be dormant in many of us, but it is never completely absent. It transcends the automatic functioning of past-conditioned brain circuits. ‘In the end,...I conclude that there is no good evidence… that the brain alone can carry out the work that the mind does.” Knowing oneself comes from attending with compassionate curiosity to what is happening within. Methods for gaining self-knowledge and self-mastery through conscious awareness strengthen the mind’s capacity to act as its own impartial observer. Among the simplest and most skilful of the meditative techniques taught in many spiritual traditions is the disciplined practice of what Buddhists call ‘bare attention’. Nietzsche called Buddha ‘that profound physiologist’ and his teachings less a religion than a ‘kind of hygiene’...’ Many of our automatic brain processes have to do with either wanting something or not wanting something else – very much the way a small child’s mental life functions. We are forever desiring or longing, or judging and rejecting. Mental hygiene consists of noticing the ebb and flow of all those automatic grasping or rejecting impulses without being hooked by then. Bare attention is directed not only toward what’s happening on the outside, but also to what’s taking place on the inside. ‘Be at least interested in your reactions as in the person or situation that triggers them.’... In a mindful state one can choose to be aware of the ebb and flow of emotions and thought patterns instead of brooding on their content. Not ‘he did this to me therefore I’m suffering’ but ‘I notice that feelings of resentment and a desire for vengeance keep flooding my mind.’... ‘Bare Attention is the clear and single-minded awareness of what actually happens to us and in us at the successive moments of perception,’... ‘It is called ‘Bare’ because it attends just to the bare facts of a perception as presented either through the five physical senses of through the mind without reacting to them.

Material Hygiene, Mental Hygiene; Here, I don't know which is harder to practice.

If tribulation is a necessary element in the redemption we must anticipate that it will never cease till God sees the world to be either redeemed or no further redeemable. A Christian cannot, therefore, believe any of those who promise that if only some reform in our economic, political, or hygienic system were made, a heaven on earth would follow. This might seem to have a discouraging effect on the social worker, but it is not found in practice to discourage him. On the contrary, a strong sense of our common miseries, simply as men, is at least as good a spur to the removal of all the miseries we can, as any of those wild hopes which tempt men to seek their realisation by breaking the moral law and prove such dust and ashes when they are realised. If applied to individual life, the doctrine that an imagined heaven on earth as necessary for vigorous attempts to remove present evil, would at once reveal its absurdity. Hungry men seek food and sick men healing none the less because they know that after the meal or the cure the ordinary ups and downs of life still await them.

Yoga has been superficially misunderstood by certain Western writers, but its critics have never been its practitioners. Among many thoughtful tributes to yoga may be mentioned one by Dr. C. G. Jung, the famous Swiss psychologist. “When a religious method recommends itself as ‘scientific,’ it can be certain of its public in the West. Yoga fulfills this expectation,” Dr. Jung writes.10 “Quite apart from the charm of the new and the fascination of the half-understood, there is good cause for Yoga to have many adherents. It offers the possibility of controllable experience and thus satisfies the scientific need for ‘facts’; and, besides this, by reason of its breadth and depth, its venerable age, its doctrine and method, which include every phase of life, it promises undreamed-of possibilities. “Every religious or philosophical practice means a psychological discipline, that is, a method of mental hygiene. The manifold, purely bodily procedures of Yoga11 also mean a physiological hygiene which is superior to ordinary gymnastics and breathing exercises, inasmuch as it is not merely mechanistic and scientific, but also philosophical; in its training of the parts of the body, it unites them with the whole of the spirit, as is quite clear, for instance, in the Pranayama exercises where Prana is both the breath and the universal dynamics of the cosmos…. “Yoga practice...would be ineffectual without the concepts on which Yoga is based. It combines the bodily and the spiritual in an extraordinarily complete way. “In the East, where these ideas and practices have developed, and where for several thousand years an unbroken tradition has created the necessary spiritual foundations, Yoga is, as I can readily believe, the perfect and appropriate method of fusing body and mind together so that they form a unity which is scarcely to be questioned. This unity creates a psychological disposition which makes possible intuitions that transcend consciousness.

On one side of the equation, there are the elements of work that, if not done right, will cause us to be dissatisfied. These are called hygiene factors. Hygiene factors are things like status, compensation, job security, work conditions, company policies, and supervisory practices.

Sleep hygiene is a set of practices sleep experts recommend to obtain quality rest on a daily basis. Recommendations include low levels of stimulation in the evening, exercise and exposure to lots of natural light during the day, banning electronics from the bedroom, and sticking to a regular sleep-wake schedule. Children and teens who are stressed tend to have poor sleep hygiene if left to their own devices.

In all the round world of Utopia there is no meat. There used to be. But now we cannot stand the thought of slaughter-houses. And, in a population that is all educated, and at about the same level of physical refinement, it is practically impossible to find anyone who will hew a dead ox or pig. We never settled the hygienic question of meat-eating at all. This other aspect decided us. I can still remember, as a boy, the rejoicings over the closing of the last slaughter-house.

An atheist may, of course, also feel clean after taking a bath and dirty without one, but the mikveh ritual, associating outer hygiene with the recovery of a particular kind of inner purity, like so many other symbolic practices promoted by religions, manages to use a physical activity to support a spiritual lesson.

There was also the issue of his hygiene. He was still convinced, against all evidence, that his vegan diets meant that he didn’t need to use a deodorant or take regular showers. “We would have to literally put him out the door and tell him to go take a shower,” said Markkula. “At meetings we had to look at his dirty feet.” Sometimes, to relieve stress, he would soak his feet in the toilet, a practice that was not as soothing for his colleagues.

Women struggled to enter the all-male professional schools. Dr. Harriot Hunt, a woman physician who began to practice in 1835, was twice refused admission to Harvard Medical School. But she carried on her practice, mostly among women and children. She believed strongly in diet, exercise, hygiene, and mental health. She organized a Ladies Physiological Society in 1843 where she gave monthly talks. She remained single, defying convention here too.

Yoga has been superficially misunderstood by certain Western writers, but its critics have never been its practitioners. Among many thoughtful tributes to yoga may be mentioned one by Dr. C. G. Jung, the famous Swiss psychologist. “When a religious method recommends itself as ‘scientific,’ it can be certain of its public in the West. Yoga fulfills this expectation,” Dr. Jung writes (7). “Quite apart from the charm of the new, and the fascination of the half-understood, there is good cause for Yoga to have many adherents. It offers the possibility of controllable experience, and thus satisfies the scientific need of ‘facts,’ and besides this, by reason of its breadth and depth, its venerable age, its doctrine and method, which include every phase of life, it promises undreamed-of possibilities. “Every religious or philosophical practice means a psychological discipline, that is, a method of mental hygiene. The manifold, purely bodily procedures of Yoga (8) also mean a physiological hygiene which is superior to ordinary gymnastics and breathing exercises, inasmuch as it is not merely mechanistic and scientific, but also philosophical; in its training of the parts of the body, it unites them with the whole of the spirit, as is quite clear, for instance, in the Pranayama exercises where Prana is both the breath and the universal dynamics of the cosmos. “When the thing which the individual is doing is also a cosmic event, the effect experienced in the body (the innervation), unites with the emotion of the spirit (the universal idea), and out of this there develops a lively unity which no technique, however scientific, can produce. Yoga practice is unthinkable, and would also be ineffectual, without the concepts on which Yoga is based. It combines the bodily and the spiritual with each other in an extraordinarily complete way. “In the East, where these ideas and practices have developed, and where for several thousand years an unbroken tradition has created the necessary spiritual foundations, Yoga is, as I can readily believe, the perfect and appropriate method of fusing body and mind together so that they form a unity which is scarcely to be questioned. This unity creates a psychological disposition which makes possible intuitions that transcend consciousness.” The Western day is indeed nearing when the inner science of self- control will be found as necessary as the outer conquest of nature. This new Atomic Age will see men’s minds sobered and broadened by the now scientifically indisputable truth that matter is in reality a concentrate of energy. Finer forces of the human mind can and must liberate energies greater than those within stones and metals, lest the material atomic giant, newly unleashed, turn on the world in mindless destruction (9).

Basics of Good Self-Care Exercise moderately but regularly Eat healthy but delicious meals Regularize your sleep cycle Practice good personal hygiene Don’t drink to excess or abuse drugs Spend some time every day in play Develop recreational outlets that encourage creativity Avoid unstructured time Limit exposure to mass media Distance yourself from destructive situations or people Practice mindfulness meditation, or a walk, or an intimate talk, every day Cultivate your sense of humor Allow yourself to feel pride in your accomplishments Listen to compliments and expressions of affection Avoid depressed self-absorption Build and use a support system Pay more attention to small pleasures and sensations Challenge yourself

The abject impulse is inalienably connected with the feminine, specifically the maternal. As it forms out of the undefined morass of relations, surfaces and currents that existed before the Oedipal or mirror-stage coordinated them, the subject seems built around a primal sense of loss. The developing sense of the limits of the body is focussed on those holes in it's surface through which the outside becomes inside and vice versa: the mouth, anus, genitals, even the invisibly porous surface of the skin. It was the mother's body that was most connected with these crossing-points, as it fed and cleaned the undefined infant body. The sense that boundaries and limits are forming around this permable flesh is interpreted then as the withdrawal or even loss, of intimacy with the body of the mother, firstly in the increasing distance of the practical hygiene operations it performs and secondly, more remotely, beyond that in it's archaic ur-form as the body through which the child entered into the world.

One young man asked how to behave should he encounter a homosexual. “Point out that this is a new experience for you,” Dr. Song said, “as there are no such individuals where you are from. Then treat him as you would any visiting Juche scholar from foreign lands like Burma or Ukraine or Cuba.” Dr. Song then got practical. He said it was okay to wear shoes indoors. Women were free to smoke in America and should not be confronted. Disciplining other people’s children in America was not okay. He drew for them on a piece of paper the shape of a football. With great discomfort, Dr. Song touched on American standards of personal hygiene, and then he delivered a mini-lecture on the subject of smiling. He concluded with dogs, noting how Americans were very sentimental, with a particular softness toward canines. You must never hurt a dog in America, he said. They are considered part of the family and are given names, just like people. Dogs also have their own beds and toys and doctors and houses, which should not be referred to as warrens.

This medical view of an ideal male who was insulated from pathogens was inextricably bound up with a parallel discourse about the maintenance of strong ego boundaries, a psychic investment in one’s bodily peripheries that effected a gradual closing (and, one might say, a closing off) of the male body, at once from the outer world of dangerous stimuli and from the inner world of threatening passions. Without a doubt, as Norbert Elias has shown, in the western world both men and women experienced a shift in their sense of personal boundaries during the early modern era where, amid changing social circumstances, rising thresholds of repugnance and shame were manifested among the upper-classes as a growing aversion to their own bodily functions and to the bodies of others. The changes wrought by new developments in table manners and etiquette were extended by the introduction of hygienic practices in the eighteenth and nineteenth centuries that endeavored to maximise the order and cleanliness of the social body while futher compartmentalising the bourgeois self as a discrete bodily unit.

The Haight-Ashbury hippies had collectively decided that hygiene was a middle-class hang-up. So they determined to live without it. For example, baths and showers, while not actually banned, were frowned upon as retrograde. Wolfe was intrigued by these hippies who, he said, “sought nothing less than to sweep aside all codes and restraints of the past and start out from zero.”4 After a while their principled aversion to modern hygiene had consequences that were as unpleasant as they were unforeseen. Wolfe describes them thus: “At the Haight-Ashbury Free Clinic there were doctors who were treating diseases no living doctor had ever encountered before, diseases that had disappeared so long ago they had never even picked up Latin names, diseases such as the mange, the grunge, the itch, the twitch, the thrush, the scroff, the rot.”5 The itching and the manginess eventually began to vex the hippies, leading them individually to seek help from the local free clinics. Step by step, they had to rediscover for themselves the rudiments of modern hygiene. That rueful process of rediscovery is Wolfe’s Great Relearning. A Great Relearning is what has to happen whenever reformers go too far—whenever, in order to start over “from zero,” they jettison basic values, well-proven social practices, and plain common sense.

Finally, there are two specific objections to use of psychedelic drugs. First, use of these drugs may be dangerous. However, every worth-while exploration is dangerous--climbing mountains, testing aircraft, rocketing into outer space, skin diving, or collecting botanical specimens in jungles. But if you value knowledge and the actual delight of exploration more than mere duration of uneventful life, you are willing to take the risks. It is not really healthy for monks to practice fasting, and it was hardly hygienic for Jesus to get himself crucified, but these are risks taken in the course of spiritual adventures.

From its earliest stages, modern āsana was perceived as a health and hygiene regime for body and mind based on posture and "free" movement (free as it is performed with the body only, without the constraints of equipment, and also as it doesn't require any expenditure on apparatus).

Come to the opening. You’ll see what I’m talking about. It’s got everything that those other salons don’t have: modern decor, good hygiene practices, staff that can actually speak English, you know what I mean?

As a group which believed in civic responsibility and the salutary effect of applied social science, it was natural that the WASP elite would take an interest in housing. In cities like Philadelphia, Chicago, Detroit, and Boston, the panels of experts in the housing field invariably had a definite ethnic cast. They became certified as experts either by going to the already mentioned Ivy League universities or by getting appointed to boards of the various cities’ planning commissions, which were often descendants of local ruling class initiatives that began with the city-beautiful movement or the settlement house movement around the time of World War I. The Philadelphia Housing Association was one such group. It started off as a blueblood organization complaining about backyard privies and piggeries in South Philadelphia and recommending common-sense measures for local improvement of the housing situation, things like liens against absentee landlords to pay for repairs. All of that changed in 1937 with the New Deal housing act of that year, which established local housing authorities across the country with federal money and government authority. The various housing authorities were charged with creating master plans by staffs of “experts” of a certain ethnic (i.c., WASP) cast which was invariably not the ethnic cast of the neighborhoods which were targeted for destruction. Urban renewal as practiced in the case of Berman v. Parker meant that certain people were empowered to come up with a master plan for the cities, one that would now have the power of law, specifically eminent domain, behind it along with enormous amounts of federal money, which was made available to tear down neighborhoods where people from other ethnic groups lived. The experts could do this according to their own purportedly scientific but ultimately ethnocentric criteria of things like blight, hygiene, decay, etc. Taken together the WASP penchant for meddling in housing along with residual WASP anti-Catholicism meant bad news for places like Bridesburg and Poletown, especially when this group was empowered to act on its ethnic prejudices by federal money and a Supreme Court that was willing to abridge property rights in the interest of increased social engineering.

It’s a perspective on story that may also shed light on why you and I and everyone else spend a couple of hours each day concocting tales that we rarely remember and more rarely share. By day I mean night, and the tales are those we produce during REM sleep. Well over a century since Freud’s The Interpretation of Dreams, there is still no consensus on why we dream. I read Freud’s book for a junior-year high school class called Hygiene (yes, that’s really what it was called), a somewhat bizarre requirement taught by the school’s gym teachers and sports coaches that focused on first aid and common standards of cleanliness. Lacking material to fill an entire semester, the class was padded by mandatory student presentations on topics deemed loosely relevant. I chose sleep and dreams and probably took it all too seriously, reading Freud and spending after-school hours combing through research literature. The wow moment for me, and for the class too, was the work of Michel Jouvet, who in the late 1950s explored the dream world of cats.32 By impairing part of the cat brain (the locus coeruleus, if you like that sort of thing), Jouvet removed a neural block that ordinarily prevents dream thoughts from stimulating bodily action, resulting in sleeping cats who crouched and arched and hissed and pawed, presumably reacting to imaginary predators and prey. If you didn’t know the animals were asleep, you might think they were practicing a feline kata. More recently, studies on rats using more refined neurological probes have shown that their brain patterns when dreaming so closely match those recorded when awake and learning a new maze that researchers can track the progress of the dreaming rat mind as it retraces its earlier steps.33 When cats and rats dream it surely seems they’re rehearsing behaviors relevant to survival. Our common ancestor with cats and rodents lived some seventy or eighty million years ago, so extrapolating a speculative conclusion across species separated by tens of thousands of millennia comes with ample warning labels. But one can imagine that our language-infused minds may produce dreams for a similar purpose: to provide cognitive and emotional workouts that enhance knowledge and exercise intuition—nocturnal sessions on the flight simulator of story. Perhaps that is why in a typical life span we each spend a solid seven years with eyes closed, body mostly paralyzed, consuming our self-authored tales.34 Intrinsically, though, storytelling is not a solitary medium. Storytelling is our most powerful means for inhabiting other minds. And as a deeply social species, the ability to momentarily move into the mind of another may have been essential to our survival and our dominance. This offers a related design rationale for coding story into the human behavioral repertoire—for identifying, that is, the adaptive utility of our storytelling instinct.

If Saint-Simon had been a megalomaniacal verkannte Genie (196), at least he had enough personal charm to attract a following. In comparison Hayek’s second protagonist, Auguste Comte, a founder both of socialism (through his collaboration with Saint-Simon) and, in his own writings, of positivism, was a “singularly unattractive” individual. Grandiose, pompous, ever confident of his own brilliance (early in life he decided he had read enough, and thereafter practiced a “cerebral hygiene,” refusing to read anything new), he felt he had discovered laws governing the development of the human race that were “as definite as those determining the fall of a stone” (258, 269). He was prolix: his first work, the Cours de philosophie positive, took over a dozen years to complete and ran to six volumes, while his second, the Système de politique positive, took up four. Only his death prevented the world from receiving a planned third set of volumes. His work, perhaps unsurprisingly, was almost completely ignored in his own country during his lifetime.

Grandiose, pomp- ous, ever confident of his own brilliance (early in life he decided he had read enough, and thereafter practiced a “cerebral hygiene,” refusing to read anything new), he felt he had discovered laws governing the development of the human race that were “as definite as those determining the fall of a stone”.

In the case of quail, eating one is a delight that, coupled with the right hanging time, is like kissing a young girl, a soft-skinned beauty not altogether attuned to the practical matters of hygiene, but lovely all the same. Lolita at daybreak comes to mind.

Freedom from resentment and the understanding of the nature of resentment—who knows how very much after all I am indebted to my long illness for these two things? The problem is not exactly simple: a man must have experienced both through his strength and through his weakness, If illness and weakness are to be charged with anything at all, it is with the fact that when they prevail, the very instinct of recovery, which is the instinct of defence and of war in man, becomes decayed. He knows not how to get rid of anything, how to come to terms with anything, and how to cast anything behind him. Everything wounds him. People and things draw importunately near, all experiences strike deep, memory is a gathering wound. To be ill is a sort of resentment in itself. Against this resentment the invalid has only one great remedy—I call it Russian fatalism, that fatalism which is free from revolt, and with which the Russian soldier, to whom a campaign proves unbearable, ultimately lays himself down in the snow. To accept nothing more, to undertake nothing more, to absorb nothing more—to cease entirely from reacting.... The tremendous sagacity of this fatalism, which does not always imply merely the courage for death, but which in the most dangerous cases may actually constitute a self-preservative measure, amounts to a reduction of activity in the vital functions, the slackening down of which is like a sort of will to hibernate. A few steps farther in this direction we find the fakir, who will sleep for weeks in a tomb.... Owing to the fact that one would be used up too quickly if one reacted, one no longer reacts at all: this is the principle. And nothing on earth consumes a man more quickly than the passion of resentment. Mortification, morbid susceptibility, the inability to wreak revenge, the desire and thirst for revenge, the concoction of every sort of poison—this is surely the most injurious manner of reacting which could possibly be conceived by exhausted men. It involves a rapid wasting away of nervous energy, an abnormal increase of detrimental secretions, as, for instance, that of bile into the stomach. To the sick man resentment ought to be more strictly forbidden than anything else—it is his special danger: unfortunately, however, it is also his most natural propensity. This was fully grasped by that profound physiologist Buddha. His "religion," which it would be better to call a system of hygiene, in order to avoid confounding it with a creed so wretched as Christianity, depended for its effect upon the triumph over resentment: to make the soul free therefrom was considered the first step towards recovery. "Not through hostility is hostility put to flight; through friendship does hostility end": this stands at the beginning of Buddha's teaching—this is not a precept of morality, but of physiology. Resentment born of weakness is not more deleterious to anybody than it is to the weak man himself—conversely, in the case of that man whose nature is fundamentally a rich one, resentment is a superfluous feeling, a feeling to remain master of which is almost a proof of riches. Those of my readers who know the earnestness-with which my philosophy wages war against the feelings of revenge and rancour, even to the extent of attacking the doctrine of "free will" (my conflict with Christianity is only a particular instance of it), will understand why I wish to focus attention upon my own personal attitude and the certainty of my practical instincts precisely in this matter. In my moments of decadence I forbade myself the indulgence of the above feelings, because they were harmful; as soon as my life recovered enough riches and pride, however, I regarded them again as forbidden, but this time because they were beneath me.

I’m certainly not saying that every individual doctor participates in this “cooperation” of vested interests, at least not consciously. Many progressive doctors strive valiantly to maintain their integrity and practice their beliefs within a hierarchical establishment that is notoriously slow to change.

Also focus on activities that involve personal hygiene, such as covering your mouth for a cough or a yawn, excusing oneself to use the restroom, making sure hands are clean before offering to shake hands with someone, etc.

I propose that a scientifically sound set of hygiene rules could explain why the Jewish God was a jealous, monotheistic God: He could brook no compromise with the filthy practices of rival gods. Famously faceless, abstract, and unsuperstitious, the Jewish God was science.

Far beyond the laws on leprosy, it’s fair to say the Mosaic Law is obsessed with cleanliness, stipulating a lengthy code of personal hygiene and public health—accounting for some 15–20% of the 613 commandments. Though many commandments applied only to priests, the practices often came to permeate Jewish culture, fulfilling the injunction: “ ‘And you shall be to Me a kingdom of priests and a holy nation’ ” (Exodus 19:6). Jewish scholars have written about the importance of ritual hygiene in Judaism for a very long time (it’s one of the oldest themes in written scholarship), and the tight link between physical and spiritual purity led to the religious proverb “Cleanliness is next to godliness.

Personal hygiene does not always come easy to Autistic people. Due to heightened sensory sensitivities, daily hygiene practices like bathing, brushing teeth, and grooming can feel overwhelming. When it comes to personal hygiene, it’s crucial to approach it with a sensory-friendly lens. Understanding the sensory triggers that make certain tasks uncomfortable allows you to brainstorm adaptations and find alternative solutions.

I felt arrows of rage rising in me, fraught images spreading like bloodstains. There’s no point, I told myself. I reached for the ordinary decoys. It won’t get you anywhere. Think of the outcome you want and make sure you are moving towards it. Got to be practical. That’s what I always told the girls at school. There is so much in life that doesn’t matter, so many things that hold you back, hem you in and throw you off the scent of what’s important. Don’t get too bogged down in things that don’t count or things you cannot influence, and specifically don’t worry too much about making sure others know you’re in the right, because it so easily gets in the way of what you want and need. Become an expert at shrugging most of life off and free yourself for what really interests you. Hone your focus. Don’t bother with cleaning or tidiness beyond basic hygiene. Don’t make your appearance your primary concern. It will zap all your creativity. Be as self-sufficient as you dare. Sometimes you hold more strength when people don’t know what you think or feel, so be very careful whom you confide in. People can run with your difficulties when you least expect it, distort them, relish them even, and before you know it they’re not yours any more. Respect your privacy. And earn you own money or you’ll lack power. Take good care of your friendships, nurture them and they’ll strengthen you. Don’t turn frowning at the defects of other people into a hobby, delicious though it may be; it poisons you. Read every day—it is a practice that dignifies humans. Become a great reader of books and it will help you with reality, you’ll more easily grasp the truth of things and that will set you up for life. And don’t expose your brain to low-quality art forms because there will be a certain measure of pollution.

During the First World War, the German Society for Racial Hygiene applauded “the dedication with which Americans sponsor research in the field of racial hygiene and with which they translate theoretical knowledge into practice.

According to Vincent Lam and Colin Lee, Toronto emergency room doctors and the authors of The Flu Pandemic and You, those straightforward, low-tech practices are about the only hygienic steps that might protect us in the next epidemic or pandemic.

On one side of the equation, there are the elements of work that, if not done right, will cause us to be dissatisfied. These are called hygiene factors. Hygiene factors are things like status, compensation, job security, work conditions, company policies, and supervisory practices. It matters, for example, that you don’t have a manager who manipulates you for his own purposes—or who doesn’t hold you accountable for things over which you don’t have responsibility. Bad hygiene causes dissatisfaction. You have to address and fix bad hygiene to ensure that you are not dissatisfied in your work.

Exercise, sleep, healthy meals, and time spent reading or listening to an audiobook are all ways to invest in ourselves. Some people value mindfulness, spiritual connection, or reflection, and may want time to pray or meditate. Others value skillfulness and want time alone to practice a hobby. Taking care of yourself is at the core of the three domains because the other two depend on your health and wellness. If you’re not taking care of yourself, your relationships suffer. Likewise, your work isn’t its best when you haven’t given yourself the time you need to stay physically and psychologically healthy. We can start by prioritizing and timeboxing “you” time. At a basic level, we need time in our schedules for sleep, hygiene, and proper nourishment. While it may sound simple to fulfill these needs, I must admit that before I learned

as a general rule, women nowadays dedicate all their energy, all their attention to their appearance; they are not concerned with anything except wearing the latest fashion; they squander all their intelligence in trying to become more beautiful, and not even in any practical way, by some beneficial and hygienic method, like practicing gymnastics, exercising in the fresh air, or swimming every morning. But no, it must be done with ribbons and lace, by cutting their breath short from the excessive use of tight-fitting corsets. And this translates to a waste of time, health, and money.

Sitte called himself a “lawyer for the artistic side,” aiming at “a modus vivendi” with the modern system of city building.41 This self-definition is important, revealing as it does Sitte’s deeply held assumption that “artistic” and “modern” were somehow antithetical terms. The “modern” to him meant the technical and rational aspects of city building, the primacy of what he repeatedly referred to as “traffic, hygiene, etc.” The emotionally effective (wirkungsvoll) and picturesque (malerisch) on the one hand, and the efficient and practical on the other, were by nature contradictory and opposed, and their opposition would increase as modern life became ever more governed by material considerations.42 The lust for profit, dictating the achievement of maximum density, governed land use and street plan. Economic aims expressed themselves in the ruthless geometrical systems of city layout—rectilinear, radial, and triangular. “Modern systems!” Sitte complained, “Yes! To conceive everything systematically, and never to deviate a hair’s breadth from the formula once it’s established, until all genius is tortured to death, all joyful sense of life suffocated, that is the mark of our time.”43

Conjunctivitis: Types, Symptoms, Prevention & Treatment Conjunctivitis, eye flu or pink eye, is an inflammation of the conjunctiva. The conjunctiva is a transparent membrane covering the eyelid and a part of the eye. Usually, eye flu is caused in the monsoon season by viruses, bacteria, allergies, or other irritants. According to Dr Sunny Narula, MBBS, MD, Consultant- Paediatrician and Neonatologist, eye flu is very common in children during the monsoon. Moreover, in the past few weeks, there has also been a spike in the eye flu cases. Hence, you must take necessary precautions to prevent this from spreading. If you notice any symptoms, visit the best pediatricians in Chandigarh for consultation at the earliest. What are the Symptoms of Eye Flu? The most common symptom of eye flu is redness or inflammation of the eye. Other symptoms include: Itching or burning sensation in the eye. Watering of the eyes. Sensitivity to light. Discharge from eyes. Sticking of eyelids together. What are the Types of Conjunctivitis? The best child specialist doctor in Mohali tells us that there are 3 main types of conjunctivitis: 1.Viral Conjunctivitis This type is caused by a viral infection including cold or flu. It is highly contagious and lasts up to 2 weeks. 2.Bacterial Conjunctivitis This type is caused by a bacterial infection. Bacterial conjunctivitis can also cause yellowish-green discharge from the eye. 3.Allergic Conjunctivitis This type is caused by allergens including pollen or pet dander. It can occur any time of the year and is usually less contagious. How to Prevent Conjunctivitis? Conjunctivitis can be prevented by taking the following measures: Wash your hands frequently, especially before touching your eyes. Avoid sharing pillows, towels, or other personal items. Avoid touching your eyes with your hands. Practice good hygiene, especially during cold or flu season. Use protective eyewear when swimming or doing any activity with the potential risk of eye exposure. How to Treat Conjunctivitis? If you suspect eye flu, the best paediatrician in Mohali recommends the following at-home care tips: 1.Practice Good Hand Hygiene: The hands of your children can be a potential carrier of viruses or bacteria. Inculcate good hand hygiene habits in them. Wash their hands frequently. Avoid sharing towels, eye drops, or any other item that can spread infection. 2.Warm or Cold Compress: Apply a clean, warm compress or ice packs to closed eyes as it helps in soothing eyes and reducing swelling. You can use a soft, lint-free cloth soaked in warm water and place it gently over the closed eyelids for a few minutes. Repeat as needed throughout the day. 3.Clean Eyeglasses: If your child wears glasses, make sure to clean them with mild soap and water to remove any potential contamination. 4.Artificial Tears: Over-the-counter lubricating eye drops called artificial teas in general can keep eyes moist and prevent irritation. Discuss this with your pediatrician and do not self-medicate. 5.Avoid Eye Touching or Rubbing: Children can be easily frustrated with the constant eye irritation. They might find comfort in rubbing their eyes. This, however, can further irritate the conjunctiva and spread the infection to the other eye or other people around. Hence, make sure that your child does not touch the infected eye at all.

Hygiene factors are things like status, compensation, job security, work conditions, company policies, and supervisory practices. It

Poor people smoked, poor people ate Krispy Kreme doughnuts by the dozen. Poor people were made pregnant by close relatives. Poor people practiced poor hygiene and lived in toxic neighborhoods. Poor people with their ailments constituted a subspecies of humanity that thankfully remained invisible to Gary except in hospitals and in places like Central Discount Medical.

Teaching our children to practice mental health hygiene and instructing them on how to apply the principles of emotional first aid can have an extraordinary impact on their lives and on society at large.

Poor people smoked, poor people ate Krispy Kreme doughnuts by the dozen. Poor people were made pregnant by close relatives. Poor people practiced poor hygiene and lived in toxic neighborhoods. Poor people with their ailments constituted a subspecies of humanity that thankfully remained invisible to Gary except in hospitals and in places like Central Discount Medical. They were a dumber, sadder, fatter, more resignedly suffering breed. A Diseased underclass that he really, really liked to keep away from.

For those of us who are not suffering from insomnia or another sleep disorder, there is much we can do to secure a far better night of sleep using what we call good “sleep hygiene” practices, for which a list of twelve key tips can be found at the National Institutes of Health website; also offered in the appendix of this book.X All twelve suggestions are superb advice, but if you can only adhere to one of these each and every day, make it: going to bed and waking up at the same time of day no matter what. It is perhaps the single most

had general anesthesia (and how many times). General anesthesia combines some toxicity of the anesthetics with what is often imperfect oxygenation, and this can affect brain function. have dental amalgams. These expose you to inorganic mercury. eat high-mercury fish. This exposes you to organic mercury. take certain medications (especially any with brain effects, such as benzodiazepines like Valium, antidepressants, blood pressure pills, statins, proton pump inhibitors, or antihistamines). used street drugs. drink alcohol (and how much). smoke cigarettes. practice good oral hygiene. Poor oral hygiene can contribute to inflammation. have surgical implants (artificial hips or breast implants, for instance). have liver, kidney, lung, or heart disease. snore.

How to protect yourself and others from COVID-19? According to the Centers for Disease Control and Prevention (CDC), “The best way to prevent illness is to avoid being exposed to this virus.” As the vaccines continue their roll out. And follow advices to the world health orgranization (WHO), "Stay aware of the latest COVID-19 information by regularly checking updates from WHO and your national and local public health authorities." What to do to keep yourself and others safe from COVID-19 by WHO 1. Maintain at least a 1-metre distance between yourself and others to reduce your risk of infection when they cough, sneeze or speak. 2. Maintain an even greater distance between yourself and others when indoors. The further away, the better. 3. Make wearing a mask a normal part of being around other people. How to protect yourself and others from COVID-19 by WHO If COVID-19 is spreading in your community, stay safe by taking some simple precautions, such as physical distancing, wearing a mask, keeping rooms well ventilated, avoiding crowds, cleaning your hands, and coughing into a bent elbow or tissue. Check local advice where you live and work. Do it all! A. Wash your hands by CDC Practicing good hygiene is an important habit that helps prevent the spread of COVID-19. Make these CDC recommendations part of your routine: Wash your hands often with soap and water for at least 20 seconds, especially after you have been in a public place, or after blowing your nose, coughing, or sneezing. Read more on my website

Our twenty-first-century lives are a kind of sterile ceasefire, with infections held at bay through vaccinations, antibiotics, water sanitation and hygienic medical practice.

Candy sex requires good hygiene practices,” I slur out.

WHY DO BARBERS OR HAIRDRESSERS WEAR APRONS? If you own your own salon or barbers have you considered providing your team with an apron as part of the work attire? Aprons have come along way over the years, changing from an unfashionable piece purely for practicalities to something that is both used for protection and as a stylish piece of clothing. Aprons come in all shapes and sizes, with many different designs meaning you can find one the not only represents your brand perfectly but also benefits from protecting your team’s clothing and is hygienic. Most aprons come in one size meaning it fits all, reducing the need to buy multiple sizes depending on the employee’s own body size. Aprons are also easy to keep clean as they can be put in the wash using normal household products. Below are four different benefits to wearing aprons at your barbers or hairdressers.