Language Reflects Culture Quotes

Changes in language often reflect the changing values of a culture.

One of our culture’s least helpful pieces of advice is that women need to change the way they speak to sound less “like women” (or that queer people need to sound straighter, or that people of color need to sound whiter). The way any of these folks talk isn’t inherently more or less worthy of respect. It only sounds that way because it reflects an underlying assumption about who holds more power in our culture.

Never let it be said that dialect is a reflection of intellect. On the contrary, it is a reflection of the deep traditional values of a culture that respects family, God, and a language system above everything else. I give thanks to my maker that I’m a Southern woman.

I probably won’t play a song the same way tomorrow as I play it today. Only a pitchman says the same thing the same way twice, without varying a word. If music is a language, why don’t people use it with the same subtlety, nuance, and facility as they do the spoken language? Probably because they don’t verbalize with the same vocabulary and tone they once did. It has been said that a people’s character is reflected in their music. Our culture is a perfect example. If people here walk around using one-syllable words with no color, no variety, no shading, how can we expect our musical language to be any different? It’s like the emperor’s new clothes – sure they can sit and make wild noises on their synthesizers and call it music – who questions? But ask them to pull up a chair and play ‘Gal in Calico’ or Temptation,’ or even a straight dramatic version of ‘The Star-Spangled Banner’ and they can’t do it. They’re too pretentious. They can’t just play songs.

Following these discoveries, the Sapir-Whorf hypothesis stated that a culture's language both reflects how people experience their world and affects their actions in it. Would we still feel love if we had no word for it? Of course we would. But what would the world be like if we had no word for marriage? Our words and language shape our hopes and dreams for the future - and our dreams for the future shape how we act today.

Since language is the only tool with which writers can reflect and shape a culture, it must be transformed into art. Language is not a limitation on the art of literature; it is a glorification. It has been the scaffolding inside which nations and philosophies have been built, and the language of literature has added the ornamental pediment by which the culture is remembered.

There is no nature that exists devoid of nurture; there is no nurture that develops without nature. To say otherwise is like saying that the area of a field is determined by its length but not its width. Every behavior is the product of an instinct trained by experience. The study of human beings remained resolutely unreformed by these ideas until a few years ago. Even now, most anthropologists and social scientists are firmly committed to the view that evolution has nothing to tell them. Human bodies are products of "culture," and human culture does not reflect human nature, but the reverse. This restricts social scientists to investigation only differences between cultures and between individuals--and to exaggerating them. Yet what is most interesting to me about human beings is the things that are the same, not what is different--things like grammatical language, hierarchy, romantic love, sexual jealousy, long-term bongs between the genders ("marriage", in a sense). These are trainable instincts peculiar to out species and are just as surely the products of evolution as eyes and thumbs.

Look everywhere. There are miracles and curiosities to fascinate and intrigue for many lifetimes: the intricacies of nature and everything in the world and universe around us from the miniscule to the infinite; physical, chemical and biological functionality; consciousness, intelligence and the ability to learn; evolution, and the imperative for life; beauty and other abstract interpretations; language and other forms of communication; how we make our way here and develop social patterns of culture and meaningfulness; how we organise ourselves and others; moral imperatives; the practicalities of survival and all the embellishments we pile on top; thought, beliefs, logic, intuition, ideas; inventing, creating, information, knowledge; emotions, sensations, experience, behaviour. We are each unique individuals arising from a combination of genetic, inherited, and learned information, all of which can be extremely fallible. Things taught to us when we are young are quite deeply ingrained. Obviously some of it (like don’t stick your finger in a wall socket) is very useful, but some of it is only opinion – an amalgamation of views from people you just happen to have had contact with. A bit later on we have access to lots of other information via books, media, internet etc, but it is important to remember that most of this is still just opinion, and often biased. Even subjects such as history are presented according to the presenter’s or author’s viewpoint, and science is continually changing. Newspapers and TV tend to cover news in the way that is most useful to them (and their funders/advisors), Research is also subject to the decisions of funders and can be distorted by business interests. Pretty much anyone can say what they want on the internet, so our powers of discernment need to be used to a great degree there too. Not one of us can have a completely objective view as we cannot possibly have access to, and filter, all knowledge available, so we must accept that our views are bound to be subjective. Our understanding and responses are all very personal, and our views extremely varied. We tend to make each new thing fit in with the picture we have already started in our heads, but we often have to go back and adjust the picture if we want to be honest about our view of reality as we continually expand it. We are taking in vast amounts of information from others all the time, so need to ensure we are processing that to develop our own true reflection of who we are.

Shorn of unattractive language about "robots" who will be producing taxes and not burglarizing homes, the general idea that schools in ghettoized communities must settle for a different set of goals than schools that serve the children of the middle class and upper middle class has been accepted widely. And much of the rhetoric of "rigor" and "high standards" that we hear so frequently, no matter how egalitarian in spirit it may sound to some, is fatally belied by practices that vulgarize the intellects of children and take from their education far too many of the opportunities for cultural and critical reflectiveness without which citizens become receptacles for other people's ideologies and ways of looking at the world but lack the independent spirits to create their own.

Poetry is a diverse art form that exists in countless languages and reflects the rich tapestry of global cultures.

reflected in their language – then it must be concluded that thought is independent of language in important ways.

Words evolve, perhaps more rapidly and tellingly than do their users, and the change in meanings reflects a society often more accurately than do the works of many historians. In he years preceding the first collapse of NorAm, the change in the meaning of one word predicted the failure of that society more immediately and accurately than did all the analysts, social scientists, and historians. That critical word? 'Discrimination.' We know it now as a term meaning 'unfounded bias against a person, group, or culture on the basis of racial, gender, or ethnic background.' Prejudice, if you will. The previous meaning of this word was: 'to draw a clear distinction between good and evil, to differentiate, to recognize as different.' Moreover, the connotations once associated with discrimination were favorable. A person of discrimination was one of taste and good judgment. With the change of the meaning into a negative term of bias, the English language was left without a single-word term for the act of choosing between alternatives wisely, and more importantly, left with a subterranean negative connotation for those who attempted to make such choices. In hindsight, the change in meaning clearly reflected and foreshadowed the disaster to come. Individuals and institutions abhorred making real choices. At one point more than three-quarters of the youthful population entered institutions of higher learning. Credentials, often paper ones, replaced meaning judgment and choices... Popularity replaced excellence... The number of disastrous cultural and political decisions foreshadowed by the change in meaning of one word is truly endless...

All languages were bestowed with a garland of wisdom and possess knowledge,understanding and instruction to reflect the beauty of a particular culture. No language is superior or inferior.

What finally turned me back toward the older traditions of my own [Chickasaw] and other Native peoples was the inhumanity of the Western world, the places--both inside and out--where the culture's knowledge and language don't go, and the despair, even desperation, it has spawned. We live, I see now, by different stories, the Western mind and the indigenous. In the older, more mature cultures where people still live within the kinship circles of animals and human beings there is a connection with animals, not only as food, but as 'powers,' a word which can be taken to mean states of being, gifts, or capabilities. I've found, too, that the ancient intellectual traditions are not merely about belief, as some would say. Belief is not a strong enough word. They are more than that: They are part of lived experience, the on-going experience of people rooted in centuries-old knowledge that is held deep and strong, knowledge about the natural laws of Earth, from the beginning of creation, and the magnificent terrestrial intelligence still at work, an intelligence now newly called ecology by the Western science that tells us what our oldest tribal stories maintain--the human animal is a relatively new creation here; animal and plant presences were here before us; and we are truly the younger sisters and brothers of the other animal species, not quite as well developed as we thought we were. It is through our relationships with animals and plants that we maintain a way of living, a cultural ethics shaped from an ancient understanding of the world, and this is remembered in stories that are the deepest reflections of our shared lives on Earth. That we held, and still hold, treaties with the animals and plant species is a known part of tribal culture. The relationship between human people and animals is still alive and resonant in the world, the ancient tellings carried on by a constellation of stories, songs, and ceremonies, all shaped by lived knowledge of the world and its many interwoven, unending relationships. These stories and ceremonies keep open the bridge between one kind of intelligence and another, one species and another. (from her essay "First People")

If we do not cultivate the same confidence, the danger is that Christians will tend toward defensiveness and anger. In today’s grievance culture, it seems that some new group is always coming forward to complain that they are offended. It can be easy for Christians to pick up the same victim language. But our motivation for speaking out should not be only that we are offended. After all, we are called to share in the offense of the Cross. We are called to love the offender. Christians will be effective in reaching out to others only when they reflect biblical truth in their message, their method, and their manners.

Butler makes the general assumption that anything at all humans can meaningfully think about is socially constructed, ‘all the way down’ as it were. This means she thinks there are no material facts before language – that is, prior to culturally specific linguistic and social constructions of them. Linguistic categories, including scientific and biological ones, aren’t a means of reflecting existing divisions in the world, but a means of creating things that otherwise wouldn’t have existed.

Unfortunately, I predict we will see a lot more of this type of behavior (and worse) as our culture progresses beyond Anglo domination. Many white people are beginning to feel like their world is being taken from them, and it causes fear and outbursts of violence like this. Except nothing is actually being taken away, it's just now being shared. It's what is referred to as privilege. Before, we (white people) could assume everything catered to us by default. Everything spoke our language. Everyone (that mattered) looked like us. Everything reflected our beliefs (well, the religious majority, anyways). Now, that is not the case. We are actually having to share space with others. What we are seeing with acts of aggression at restaurants like this is a sort of only-child selfishness taken to the extreme. We've been privileged for a long time now, and we don't like to share. There are many privilege axes beyond white. There is christian privilege, straight (heterosexual) privilege, and male privilege. If you are angered by the acceptance of things counter to how you live, but do no actual harm, then you are probably a victim of privilege. [In response to women wearing hijabs being attacked at restaurants, November 2015]

changes—the use of “ye,” “thou,” and so forth remains unchanged. The King James translators simply did not believe that they had the authority to make changes reflecting developments in the English language, and so continued to reproduce the English of nearly three generations earlier.

What gives us word-users the right to make life-and-death decisions concerning other living creatures that have no words? Why do we find ourselves in positions of such anguish (at least for some of us)? In the final analysis, it is simply because might makes right, and we humans, thanks to the intelligence afforded us by the complexity of our brains and our embeddedness in rich languages and cultures, are indeed high and mighty, relative to the “lower” animals (and vegetables). By virtue of our might, we are forced to establish some sort of ranking of creatures, whether we do so as a result of long and careful personal reflections or simply go along with the compelling flow of the masses. Are cows just as comfortably killable as mosquitoes? Would you feel any less troubled by swatting a fly preening on a wall than by beheading a chicken quivering on a block?

Modern culture is an inverse panopticon. Not a drunk father, but a vigilant mother. The masses elect a single person to the hot seat for their five minutes of fame. We, the periphery, are the judges and jury. Because we’re separated (like prisoners, we can’t connect to each other through these impossible walls), we’ve no option but to connect via the sacrificial lamb we’ve placed dead center. Even when we privately dispute the censure or praise we heap upon them, publicly, we echo popular sentiment. To avoid loneliness, we become a single, unthinking mass. And yet, the mother and father both reveal their very limited ability to connect. The proverbial child cannot attach. We participate in this mass identity, but it does not serve us. Our language is reduced to a series of agreed-upon signs reflecting not nuance, but binaries: like/dislike; good/bad; yes/no. We are even more lonely for the failure of it…

In 1857, Bizet departed for Rome and spent three years there. He studied the landscape, the culture, Italian literature and art. Musically he studied the scores of the great masters. At the end of the first year he was asked to submit a religious work as his required composition. As a self-described atheist, Bizet felt uneasy and hypocritical writing a religious piece. Instead, he submitted a comic opera. Publicly, the committee accepted, acknowledging his musical talent. Privately, the committee conveyed their displeasure. Thus, early in his career, Bizet displayed an independent spirit that would be reflected in innovative ideas in his opera composition. [The Pearl Fishers - Georges Bizet, Virginia Opera]

The Bluebook is an absurdity, but it endures, in fact thrives, impervious to criticism and ridicule. The judiciary navigates the sea of modernity, slowed, thrown of course, by the barnacles of legal formalism (semantic escapes from reality, impoverished sense of context, fear of math and science, insensitivity to language and culture, mangling of history, superfluous footnotes, verbosity, excessive quotation, reader-unfriendly prose, exaggeration, bluster, obsession with citation form) – an accumulation of many centuries, yet constantly augmented. There is little desire to give the hull a good scraping. There is fear that the naked hull would be unslightly, even unseaworthy. The fear is overblown. A week after all the copies of the Bluebook were burned, their absence would not be noticed.

What a lover of words and their beauty discovers. . .is that there is literally a word for every object, material or immaterial, every relation, and every process that human beings have experienced. Because that is what words are: the crystallization in language of thousands of years of experience across numerous cultures and civilizations, each word being the most tangible flesh in which thought is tabernacled.

Daisuke was of course equipped with conversation that, even if they went further, would allow him to retreat as if nothing had happened. He had always wondered at the conversations recorded in Western novels, for to him they were too bald, too self indulgent, and moreover, too unsubtly rich. However they read in the original, he thought they reflected a taste that could not be translated into Japanese. Therefore, he had not the slightest intention of using imported phrases to develop his relationship with Michiyo. Between the two of them at least, ordinary words sufficed perfectly well. But the danger was of slipping from point A to point B without realizing it. Daisuke managed to stand his ground only by a hair's breadth. When he left, Michiyo saw him to the entranceway and said, "Do come again, please? It's so lonely.

A crucial point here is that understanding is not only a matter of reflection, using finitary propositions, on some preexistent, already determinate experience. Rather, understanding is the way we "have a world," the way we experience our world as a comprehensible reality. Such understanding, therefore, involves our whole being - our bodily capacities and skills, our values, our moods and attitudes, our entire cultural tradition, the way in which we are bound up with a linguistic community, our aesthetic sensibilities, and so forth. I short, our understanding is our mode of "being in the world." It is the way we are meaningfully situated in our world through our bodily interactions, our cultural institutions , our linguistic tradition, and our historical context. Our more abstract reflective acts of understanding (which may involve grasping of finitary propositions) are simply an extension of our understanding in this more basic sense of "having a world.

Issues about race run deep and rarely rise to the level of reflective consciousness; nevertheless, they inform and impact our individual and collective psyche in terms of our cultural beliefs, our communications, and what we perceive about what is ‘true’ about the other and ourselves. On the surface, our current dialogue is infused with post-racial and race-fatigue language. However, we have rarely as a society dealt with race, so it lingers like metastatic cancer or the national debt.

In accepting as two primary texts, Singer's Animal Liberation and Regan's The Case for Animal Rights--texts that valorize rationality--the animal defense movement reiterates a patriarchal disavowal of emotions as having a legitimate role in theory making. The problem is that while on the one hand it articulates positions against animal suffering, on the other hand animal rights theory dispenses with the idea that caring about and emotionally responding to this suffering can be appropriate sources of knowledge. Emotions and theory are related. One does not have to eviscerate theory of emotional content and reflection to present legitimate theory. Nor does the presence of emotional content and reflection eradicate or militate against thinking theoretically. By disavowing emotional responses, two major texts of animal defense close off the intellectual space for recognizing the role of emotions in knowledge and therefore theory making. As the issue of caring about suffering is problematized, difficulties with animal rights per se become apparent. Without a gender analysis, several important issues that accompany a focus on suffering are neglected, to the detriment of the movement. Animal rights theory offers a legitimating language for animal defense without acknowledging the indebtedness of the rights-holder to caring relationships. Nor does it provide models for theoretically engaging with our own emotional responses, since emotions are seen as untrustworthy. Because the animal advocacy movement has failed to incorporate an understanding of caring as a motivation for so many animal defense activists, and because it has not addressed the gendered nature of caring--that it is woman's duty to provide service to others, while it is men's choice--it has not addressed adequately the implications that a disproportionate number of activists are women motivated because they care about animal suffering. Animal rights theory that disowns or ignores emotions mirrors on the theoretical level the gendered emotional responses inherent in a patriarchal society. In this culture, women are supposed to do the emotional work for heterosexual intimate relationships: 'a man will come to expect that a woman's role in his life is to take care of his feelings and alleviate the discomfort involved in feeling.' At the cultural level, this may mean that women are doing the emotional work for the animal defense movement. And this emotional work takes place in the context of our own oppression.

The great archetypal stories provide a framework or model for an individual's belief system. They are, in Isak Dinesen's marvelous expression, 'a serious statement of our existence.' The stories and tales handed down to us from the cultures that proceded us were the most serious, succinct expressions of the accumulated wisdom of those cultures. They were created in a symbolic, metaphoric story language and then hones by centuries of tongue-polishing to a crystalline perfection.... "And if we deny our children their cultural, historic heritage, their birthright to these stories, what then? Instead of creating men and women who have a grasp of literary allusion and symbolic language, and a metaphorical tool for dealing with the problems of life, we will be forming stunted boys and girls who speak only a barren language, a language that accurately reflects their equally barren minds. Language helps develop life as surely as it reflects life. It is the most important part of the human condition.

Language is a productive force; like technology, it is not amenable to social control. In the postmodern era, both language and technology rule, but each shows signs of exhaustion. Today's symbolic reflects nothing much more than the habit of power behind it. Human connectedness and corporeal immediacy have been traded away for a fading sense of reality. The poverty and manipulation of mass communication is the postmodern version of culture. Here is the voice of industrial modernity as it goes cyber/digital/ virtual, mirroring its domesticated core, a facet of mass production.

In this section I have tried to demonstrate that Darwinian thinking does live up to its billing as universal acid: it turns the whole traditional world upside down, challenging the top-down image of designs flowing from that genius of geniuses, the Intelligent Designer, and replacing it with the bubble-up image of mindless, motiveless cyclical processes churning out ever-more robust combinations until they start replicating on their own, speeding up the design process by reusing all the best bits over and over. Some of these earliest offspring eventually join forces (one major crane, symbiosis), which leads to multicellularity (another major crane), which leads to the more effective exploration vehicles made possible by sexual reproduction (another major crane), which eventually leads in one species to language and cultural evolution (cranes again), which provide the medium for literature and science and engineering, the latest cranes to emerge, which in turn permits us to “go meta” in a way no other life form can do, reflecting in many ways on who and what we are and how we got here, modeling these processes in plays and novels, theories and computer simulations, and ever-more thinking tools to add to our impressive toolbox. This perspective is so widely unifying and at the same time so generous with detailed insights that one might say it’s a power tool, all on its own. Those who are still strangely repelled by Darwinian thinking must consider the likelihood that if they try to go it alone with only the hand tools of tradition, they will find themselves laboring far from the cutting edge of research on important phenomena as diverse as epidemics and epistemology, biofuels and brain architecture, molecular genetics, music, and morality.

Zen Koans The koan is an enigmatic or paradoxical question used to develop a person’s Intuition.  Koans are a valuable tool in your quest for enlightenment, but how do they work and why use them? Koans work by confounding logic and forcing a person out of their normal thinking and into the realm of Intuition. In other words, the inherent meaning is inaccessible to rational understanding, but perhaps accessible to Intuition. This book presents some of the classic koans from traditional Zen, originally written hundreds of years ago in Japanese, and re-interpreted from early English translations into early 21st Century English. The underlying meaning is still there, so they will still work as a koan should, but they are expressed in language more easily understood by people in the 21st Century. Each koan encapsulates a profound truth for reflection. Zen counsels the lessening of the ego, not the strengthening of it as consumer culture would urge. Instead of making a name for ourselves in society, we should listen to the voice of pines and cedars when no wind stirs, in other words become no-thing, entering instead the field of pure being that is behind the phenomenal world.

Every culture has its own creation myth, its own cosmology. And in some respects every cosmology is true, even if I might flatter myself in assuming mine is somehow truer because it is scientific. But it seems to me that no culture, including scientific culture, has cornered the market on definitive answers when it comes to the ultimate questions. Science may couch its models in the language of mathematics and observational astronomy, while other cultures use poetry and sacrificial propitiations to defend theirs. But in the end, no one knows, at least not yet. The current flux in the state of scientific cosmology attests to this, as we watch physicists and astronomers argue over string theory and multiverses and the cosmic inflation hypothesis. Many of the postulates of modern cosmology lie beyond, or at least at the outer fringes, of what can be verified through observation. As a result, aesthetics—as reflected by the “elegance” of the mathematical models—has become as important as observation in assessing the validity of a cosmological theory. There is the assumption, sometimes explicit and sometimes not, that the universe is rationally constructed, that it has an inherent quality of beauty, and that any mathematical model that does not exemplify an underlying, unifying simplicity is to be considered dubious if not invalid on such criteria alone. This is really nothing more than an article of faith; and it is one of the few instances where science is faith-based, at least in its insistence that the universe can be understood, that it “makes sense.” It is not entirely a faith-based position, in that we can invoke the history of science to support the proposition that, so far, science has been able to make sense, in a limited way, of much of what it has scrutinized. (The psychedelic experience may prove to be an exception.)

Literature before the Renaissance had frequently offered ideal patterns for living which were dominated by the ethos of the church, but after the Reformation the search for individual expression and meaning took over. Institutions were questioned and re-evaluated, often while being praised at the same time. But where there had been conventional modes of expression, reflecting ideal modes of behaviour - religious, heroic, or social - Renaissance writing explored the geography of the human soul, redefining its relationship with authority, history, science, and the future. This involved experimentation with form and genre, and an enormous variety of linguistic and literary innovations in a short period of time. Reason, rather than religion, was the driving force in this search for rules to govern human behaviour in the Renaissance world. The power and mystique of religion had been overthrown in one bold stroke: where the marvellous no longer holds sway, real life has to provide explanations. Man, and the use he makes of his powers, capabilities, and free will, is thus the subject matter of Renaissance literature, from the early sonnets modelled on Petrarch to the English epic which closes the period, Paradise Lost, published after the Restoration, when the Renaissance had long finished. The Reformation gave cultural, philosophical, and ideological impetus to English Renaissance writing. The writers in the century following the Reformation had to explore and redefine all the concerns of humanity. In a world where old assumptions were no longer valid, where scientific discoveries questioned age-old hypotheses, and where man rather than God was the central interest, it was the writers who reflected and attempted to respond to the disintegration of former certainties. For it is when the universe is out of control that it is at its most frightening - and its most stimulating. There would never again be such an atmosphere of creative tension in the country. What was created was a language, a literature, and a national and international identity.

The emphasis on technology over an understanding of the realities of war and conflict reflect[s] the ahistoricism not only of too much of the U.S. military officer corps, but of the American educational system as well. Our mistakes in Iraq and Afghanistan were the result of a pervasive failure to understand the historical framework within which insurgencies take place, to appreciate the cultural and political factors of other nations and people, and to encourage the learning of foreign languages. In other words, in Afghanistan and Iraq we managed to repeat many of the mistakes we made in Vietnam, because America's political and military leaders managed to forget nearly every lesson of that conflict.

Wild animals enjoying one another and taking pleasure in their world is so immediate and so real, yet this reality is utterly absent from textbooks and academic papers about animals and ecology. There is a truth revealed here, absurd in its simplicity. This insight is not that science is wrong or bad. On the contrary: science, done well, deepens our intimacy with the world. But there is a danger in an exclusively scientific way of thinking. The forest is turned into a diagram; animals become mere mechanisms; nature's workings become clever graphs. Today's conviviality of squirrels seems a refutation of such narrowness. Nature is not a machine. These animals feel. They are alive; they are our cousins, with the shared experience kinship implies. And they appear to enjoy the sun, a phenomenon that occurs nowhere in the curriculum of modern biology. Sadly, modern science is too often unable or unwilling to visualize or feel what others experience. Certainly science's "objective" gambit can be helpful in understanding parts of nature and in freeing us from some cultural preconceptions. Our modern scientific taste for dispassion when analyzing animal behaviour formed in reaction to the Victorian naturalists and their predecessors who saw all nature as an allegory confirming their cultural values. But a gambit is just an opening move, not a coherent vision of the whole game. Science's objectivity sheds some assumptions but takes on others that, dressed up in academic rigor, can produce hubris and callousness about the world. The danger comes when we confuse the limited scope of our scientific methods with the true scope of the world. It may be useful or expedient to describe nature as a flow diagram or an animal as a machine, but such utility should not be confused with a confirmation that our limited assumptions reflect the shape of the world. Not coincidentally, the hubris of narrowly applied science serves the needs of the industrial economy. Machines are bought, sold, and discarded; joyful cousins are not. Two days ago, on Christmas Eve, the U.S. Forest Service opened to commercial logging three hundred thousand acres of old growth in the Tongass National Forest, more than a billion square-meter mandalas. Arrows moved on a flowchart, graphs of quantified timber shifted. Modern forest science integrated seamlessly with global commodity markets—language and values needed no translation. Scientific models and metaphors of machines are helpful but limited. They cannot tell us all that we need to know. What lies beyond the theories we impose on nature? This year I have tried to put down scientific tools and to listen: to come to nature without a hypothesis, without a scheme for data extraction, without a lesson plan to convey answers to students, without machines or probes. I have glimpsed how rich science is but simultaneously how limited in scope and in spirit. It is unfortunate that the practice of listening generally has no place in the formal training of scientists. In this absence science needlessly fails. We are poorer for this, and possibly more hurtful. What Christmas Eve gifts might a listening culture give its forests? What was the insight that brushed past me as the squirrels basked? It was not to turn away from science. My experience of animals is richer for knowing their stories, and science is a powerful way to deepen this understanding. Rather, I realized that all stories are partly wrapped in fiction—the fiction of simplifying assumptions, of cultural myopia and of storytellers' pride. I learned to revel in the stories but not to mistake them for the bright, ineffable nature of the world.

A genuine demonstration of linguistic determinism would have to show three things. The first would be that the speakers of one language find it impossible, or at least extremely difficult, to think in a particular way that comes naturally to the speakers of another language (as opposed to merely being less in the habit of thinking that way). Another would be that the difference in thinking involves genuine reasoning, leaving speakers incapable of solving a problem or befuddled in paradox, rather than merely tilting their subjective impressions in inkblot-style judgments. And most important, the difference in thinking must be caused by the language, rather than arising from other reasons and simply being reflected in the language, and rather than both the language and the thought pattern being an effect of the surrounding culture or environment.

A Spinoza in poetry becomes a Machiavelli in philosophy. Mysticism is the scholastic of the heart, the dialectic of the feelings. So long as our scholastic education takes us back to antiquity and furthers the study of the Greek and Latin languages, we may congratulate ourselves that these studies, so necessary for the higher culture, will never disappear. If we set our gaze on antiquity and earnestly study it, in the desire to form ourselves thereon, we get the feeling as if it were only then that we really became men. The pedagogue, in trying to write and speak Latin, has a higher and grander idea of himself than would be permissible in ordinary life. If one has not read the newspapers for some months and then reads them all together, one sees, as one never saw before, how much time is wasted with this kind of literature. The classical is health; and the romantic, disease. When Nature begins to reveal her open secret to a man, he feels an irresistible longing for her worthiest interpreter, Art. For all other Arts we must make some allowance; but to Greek Art alone we are always debtors. The dignity of Art appears perhaps most conspicuously in Music; for in Music there is no material to be deducted. It is wholly form and intrinsic value, and it raises and ennobles all that it expresses. Art rests upon a kind of religious sense: it is deeply and ineradicably in earnest. Thus it is that Art so willingly goes hand in hand with Religion. Art is essentially noble; therefore the artist has nothing to fear from a low or common subject. Nay, by taking it up, he ennobles it; and so it is that we see the greatest artists boldly exercising their sovereign rights. Ignorant people raise questions which were answered by the wise thousands of years ago. To praise a man is to put oneself on his level. In science it is a service of the highest merit to seek out those fragmentary truths attained by the ancients, and to develop them further.

Predominantly inattentive type Perhaps the majority of girls with AD/HD fall into the primarily inattentive type, and are most likely to go undiagnosed. Generally, these girls are more compliant than disruptive and get by rather passively in the academic arena. They may be hypoactive or lethargic. In the extreme, they may even seem narcoleptic. Because they do not appear to stray from cultural norms, they will rarely come to the attention of their teacher. Early report cards of an inattentive type girl may read, "She is such a sweet little girl. She must try harder to speak up in class." She is often a shy daydreamer who avoids drawing attention to herself. Fearful of expressing herself in class, she is concerned that she will be ridiculed or wrong. She often feels awkward, and may nervously twirl the ends of her hair. Her preferred seating position is in the rear of the classroom. She may appear to be listening to the teacher, even when she has drifted off and her thoughts are far away. These girls avoid challenges, are easily discouraged, and tend to give up quickly. Their lack of confidence in themselves is reflected in their failure excuses, such as, "I can't," "It's too hard," or "I used to know it, but I can't remember it now." The inattentive girl is likely to be disorganized, forgetful, and often anxious about her school work. Teachers may be frustrated because she does not finish class work on time. She may mistakenly be judged as less bright than she really is. These girls are reluctant to volunteer for a project orjoin a group of peers at recess. They worry that other children will humiliate them if they make a mistake, which they are sure they will. Indeed, one of their greatest fears is being called on in class; they may stare down at their book to avoid eye contact with the teacher, hoping that the teacher will forget they exist for the moment. Because interactions with the teacher are often anxiety-ridden, these girls may have trouble expressing themselves, even when they know the answer. Sometimes, it is concluded that they have problems with central auditory processing or expressive language skills. More likely, their anxiety interferes with their concentration, temporarily reducing their capacity to both speak and listen. Generally, these girls don't experience this problem around family or close friends, where they are more relaxed. Inattentive type girls with a high IQ and no learning disabilities will be diagnosed with AD/HD very late, if ever. These bright girls have the ability and the resources to compensate for their cognitive challenges, but it's a mixed blessing. Their psychological distress is internalized, making it less obvious, but no less damaging. Some of these girls will go unnoticed until college or beyond, and many are never diagnosed they are left to live with chronic stress that may develop into anxiety and depression as their exhausting, hidden efforts to succeed take their toll. Issues

If you asked me to boil down everything I’ve learned from this research, I would tell you these three things: The level of collective courage in an organization is the absolute best predictor of that organization’s ability to be successful in terms of its culture, to develop leaders, and to meet its mission. The greatest challenge in developing brave leaders is helping them acknowledge and answer their personal call to courage. Courage can be learned if we’re willing to put down our armor and pick up the shared language, tools, and skills we need for rumbling with vulnerability, living into our values, braving trust, and learning to rise. We fail the minute we let someone else define success for us. Like many of you, I spent too many years taking on projects and even positions, just to prove I could do it. I was driven by a definition of success that didn’t reflect who I am, what I want, or what brings me joy. It was simply accomplish-acquire-collapse-repeat. There was very little joy, very little meaning, and tons of exhaustion and resentment.

The dominant philosophical preoccupations of cultures are often a function of tacit assumptions made early in their narratives that are often reflected in their languages. Greek metaphysical presuppositions melded with Judeo-Christian beliefs to produce a “God-model,” where an independent and superordinate principle determines order and value in the world while remaining aloof from it, making human freedom, autonomy, creativity, and individuality at once problematic and of key philosophical interest. On the Chinese side, the commitment to the processional, transformative, and always provisional nature of experience renders the “ten thousand things [or, perhaps better, ‘events’] (wanwu )” which make up the world, including the human world, at once continuous one with another, and at the same time, unique. Thus the primary philosophical problem that emerges from these assumptions is ars contextualis: how do we correlate these unique particulars to achieve their most productive continuities? (This is the underlying general form of “questions” posed to the Book of Changes when casting the stalks.)

Violent atrocities by teenagers against one another have become the stuff of headlines: at Columbine High School in Colorado; in Tabor, Alberta; in Liverpool, England. But to focus on the grim statistics and media stories of bloody violence is to miss the full impact of children's aggression in our society. The most telling signs of the groundswell of aggression and violence are not in the headlines but in the peer culture — the language, the music, the games, the art, and the entertainment of choice. A culture reflects the dynamics of its participants, and the culture of peer-oriented children is increasingly a culture of aggression and violence. The appetite for violence is reflected in the vicarious enjoyment of it not only in music and movies but in the schoolyards and school halls. Children fuel hostilities among their peers rather than defuse them, encourage others to fight rather than dissuade them from violence. The perpetrators are only the tip of the iceberg. In one schoolyard study, researchers found that most schoolchildren were likely to passively support or actively encourage acts of bullying and aggression; fewer than one in eight attempted to intervene. So ingrained have the culture and psychology of violence become that peers in general expressed more respect and liking for the bullies than for the victims.

Arnold's notion of the intellectual as disinterested critic distinguished him from both Marx and Hegel. For Marx, the proper function of the intellectual was to be a partisan on behalf of the proletariat, criticizing bourgeois society for its fundamental, structural oppression. For Hegel, the role of the intellectual was to stand above particular group interests, and to bring to consciousness the ethical basis of modern, capitalist society, in the process creating standards by which to guide politics and culture. Arnold's conception of "aliens" has obvious affinities with this Hegelian image of the intellectual. But "disinterestedness" for Arnold had a rather different meaning. It implied the ability to free oneself from partisanship, to take a distanced enough view to be able to criticize the side of the issue to which one had been committed, as circumstances required. "Living by ideas" he wrote, means that "when one side of a question has long had your earnest support, when all your feelings are engaged, when you hear all around you no language but one, when your party talks this language like a steam-engine and can imagine no other--still to be able to think, still to be irresistibly carried, if so it be, by the current of thought to the opposite side of the question..." The role of the intellectual, then, was to embody and encourage that quality of mind that allowed individuals to get some distance from their social, political, and economic milieu; to reflect critically, and to be carried away by truth. (p. 227)

All use of speech implies convention and therefore at least duality of minds. The problem of communication through language may in this light be seen as the search for the means supplied by the conventions (or code) to transmit a message from one mind to another. (This definition is as applicable to "literary" communication as it is to "non-literary.") ...Is the code exactly the same for transmitter and receiver? Indeed, can it ever be? It hardly seems likely, since in the strict sense no two people have ever acquired exactly the same code. Consequently, the correspondence between the writer's understand of his writing (I do not, of course, mean merely a conscious or reflective understanding) and the reader's understanding of it will be at least approximate. Another variable is the mental, emotional, and cultural constitution of the being who used the code to transmit a message, and of the being who decodes it. To what extent are they capable of understanding each other? To what extent will they be willing to cooperate in dealing with the inevitable problems in communication? To what extent will anticipated or actual reaction ("feedback") from the receiver affect the framing of the message? Perhaps more important than any of these variables, there is the as yet unresolved question of the very nature of language, and therefore of communication through language. What do agreed upon symbols stand for? Is it conceivable that they correspond to something objectively identifiable? Perhaps not. But even so, is it conceivable that a given message can recreate in another mind whatever it is supposed in the first place to represent in the mind of the sender? All of these questions are in the last analysis as relevant to literary studies as they are linguistics

NO MATTER WHAT PART OF THE WORLD we come from, fundamentally we are all the same human beings. We all seek happiness and want to avoid suffering. We all have essentially the same needs and similar concerns. As human beings, we all want to be free, to have the right to decide our own destiny as individuals as well as the destiny of our people. That is human nature. The problems that confront us today are created by man, whether they are violent conflicts, destruction of the environment, poverty, or hunger. These problems can be resolved thanks to human efforts, by understanding that we are brothers and sisters and by developing this sense of fraternity. We must cultivate a universal responsibility toward each other and extend it to the planet that we have to share. I feel optimistic that the ancient values that have sustained mankind are reaffirming themselves today, preparing the way for a better, happier twenty-first century. I pray for all of us, oppressor and friend, so that together we can succeed in building a better world through mutual understanding and love, and that in doing so we may reduce the pain and suffering of all sentient beings.3 On December 10, 1989, the Dalai Lama’s Nobel Peace Prize acceptance speech, quoted in part above, was broadcast throughout the world. The cause of Tibet had become international. But it was not as the leader of a government in exile, or as a Tibetan, that the Dalai Lama accepted the Nobel Prize. He shared this distinction as a human being with all those who recognize each other’s basic human values. By claiming his humanity in the universal language of the heart, which goes beyond ideological rifts and notions of cultural identity, the Dalai Lama gave us back our humanity. In Oslo on December 10, 1989, we all received the Nobel Peace Prize.

In this article, we embark on a journey to explore the timeless beauty of, their significance, and the impact they have on our lives. دل کی آواز ہے شعور کی زبان جذبات کی ترجمان، اردو کا فسانہ محبت کا سفر ہے یہ اردو کی نغمہ جب دلوں کو بھاگتا ہے، بے نیاز سامہ یادوں کی بستی میں بسایا ہے اردو کو حقیقتوں کو ہمسفر، ہمراز بنایا ہے اردو نے دل کو چھو جانے والی اردو کی باتیں روح کو جگا دیتی ہیں، احساس کی لہریں بھرتی ہیں اردو قواعدوں کے سائے شاعری کی بستی میں بہتی ہیں جلوے اردو کے لفظوں میں روشنی کی روشنی ہر تصویر، ہر احساس، سرمستی کی جوشنی یونہی بہتا رہے گا اردو کا سفر جدید دور کیا کہتا ہے، لبوں کا ورق The Essence of Urdu Quotes: Urdu quotes serve as windows to the soul, capturing complex emotions and experiences in just a few words. With their eloquence, they transcend boundaries of time and culture, resonating with individuals around the world. Whether it's about love, life, or spirituality, Urdu quotes beautifully express the depth of human emotions and offer glimpses of wisdom that can guide us through our journeys. The Power of Words: Urdu quotes hold a unique power. Each carefully chosen word carries weight and meaning, creating a powerful impact on the reader's mind. These quotes have the ability to inspire, motivate, and uplift spirits. They encapsulate life's truths in a poetic and concise manner, making them accessible to a wide audience. The Beauty of Urdu Language: Urdu, known for its lyrical qualities and mellifluous flow, adds an extra layer of charm to the quotes. Its poetic nature and rich vocabulary enable the creation of verses that resonate deeply with readers. Whether it's the delicate expressions of love or the introspective reflections on life's complexities, Urdu quotes possess a unique ability to stir emotions and touch the soul. Reflections of Culture and History: Urdu quotes reflect the cultural and historical tapestry of the region. They are imbued with the traditions, values, and experiences of generations. These quotes provide a glimpse into the literary heritage of renowned poets and philosophers, offering insights into their perspectives and contributions to Urdu literature. Urdu Quotes in the Modern Era: In today's digital age, Urdu quotes have found a new platform to reach audiences worldwide. Social media platforms and websites dedicated to Urdu literature have become havens for sharing and appreciating these poetic gems. People are rediscovering the beauty of Urdu quotes, and their popularity continues to soar, bridging gaps between different cultures and fostering a sense of unity. Conclusion: Urdu quotes are more than just words; they are a source of inspiration, solace, and introspection. They capture the essence of life's joys and sorrows, providing us with profound insights and guiding us on our journeys. As we delve into the world of Urdu quotes, we unlock a treasure trove of emotions and wisdom, reminding us of the power of language and the universal nature of human experiences. So, let us embrace the beauty of Urdu quotes and allow them to touch our hearts, inspire our souls, and create a deeper connection with ourselves and others.

Our patients predict the culture by living out consciously what the masses of people are able to keep unconscious for the time being. The neurotic is cast by destiny into a Cassandra role. In vain does Cassandra, sitting on the steps of the palace at Mycenae when Agamemnon brings her back from Troy, cry, “Oh for the nightingale’s pure song and a fate like hers!” She knows, in her ill-starred life, that “the pain flooding the song of sorrow is [hers] alone,” and that she must predict the doom she sees will occur there. The Mycenaeans speak of her as mad, but they also believe she does speak the truth, and that she has a special power to anticipate events. Today, the person with psychological problems bears the burdens of the conflicts of the times in his blood, and is fated to predict in his actions and struggles the issues which will later erupt on all sides in the society. The first and clearest demonstration of this thesis is seen in the sexual problems which Freud found in his Victorian patients in the two decades before World War I. These sexual topics‒even down to the words‒were entirely denied and repressed by the accepted society at the time. But the problems burst violently forth into endemic form two decades later after World War II. In the 1920's, everybody was preoccupied with sex and its functions. Not by the furthest stretch of the imagination can anyone argue that Freud "caused" this emergence. He rather reflected and interpreted, through the data revealed by his patients, the underlying conflicts of the society, which the “normal” members could and did succeed in repressing for the time being. Neurotic problems are the language of the unconscious emerging into social awareness. A second, more minor example is seen in the great amount of hostility which was found in patients in the 1930's. This was written about by Horney, among others, and it emerged more broadly and openly as a conscious phenomenon in our society a decade later. A third major example may be seen in the problem of anxiety. In the late 1930's and early 1940's, some therapists, including myself, were impressed by the fact that in many of our patients anxiety was appearing not merely as a symptom of repression or pathology, but as a generalized character state. My research on anxiety, and that of Hobart Mowrer and others, began in the early 1940's. In those days very little concern had been shown in this country for anxiety other than as a symptom of pathology. I recall arguing in the late 1940's, in my doctoral orals, for the concept of normal anxiety, and my professors heard me with respectful silence but with considerable frowning. Predictive as the artists are, the poet W. H. Auden published his Age of Anxiety in 1947, and just after that Bernstein wrote his symphony on that theme. Camus was then writing (1947) about this “century of fear,” and Kafka already had created powerful vignettes of the coming age of anxiety in his novels, most of them as yet untranslated. The formulations of the scientific establishment, as is normal, lagged behind what our patients were trying to tell us. Thus, at the annual convention of the American Psychopathological Association in 1949 on the theme “Anxiety,” the concept of normal anxiety, presented in a paper by me, was still denied by most of the psychiatrists and psychologists present. But in the 1950's a radical change became evident; everyone was talking about anxiety and there were conferences on the problem on every hand. Now the concept of "normal" anxiety gradually became accepted in the psychiatric literature. Everybody, normal as well as neurotic, seemed aware that he was living in the “age of anxiety.” What had been presented by the artists and had appeared in our patients in the late 30's and 40's was now endemic in the land.

What a joy this book is! I love recipe books, but it’s short-lived; I enjoy the pictures for several minutes, read a few pages, and then my eyes glaze over. They are basically books to be used in the kitchen for one recipe at a time. This book, however, is in a different class altogether and designed to be read in its entirety. It’s in its own sui generis category; it has recipes at the end of most of the twenty-one chapters, but it’s a book to be read from cover to cover, yet it could easily be read chapter by chapter, in any order, as they are all self-contained. Every bite-sized chapter is a flowing narrative from a well-stocked brain encompassing Balinese culture, geography and history, while not losing its main focus: food. As you would expect from a scholar with a PhD in history from Columbia University, the subject matter has been meticulously researched, not from books and articles and other people’s work, but from actually being on the ground and in the markets and in the kitchens of Balinese families, where the Balinese themselves learn their culinary skills, hands on, passed down orally, manually and practically from generation to generation. Vivienne Kruger has lived in Bali long enough to get it right. That’s no mean feat, as the subject has not been fully studied before. Yes, there are so-called Balinese recipe books, most, if I’m not mistaken, written by foreigners, and heavily adapted. The dishes have not, until now, been systematically placed in their proper cultural context, which is extremely important for the Balinese, nor has there been any examination of the numerous varieties of each type of recipe, nor have they been given their true Balinese names. This groundbreaking book is a pleasure to read, not just for its fascinating content, which I learnt a lot from, but for the exuberance, enthusiasm and originality of the language. There’s not a dull sentence in the book. You just can’t wait to read the next phrase. There are eye-opening and jaw-dropping passages for the general reader as Kruger describes delicacies from the village of Tengkudak in Tabanan district — grasshoppers, dragonflies, eels and live baby bees — and explains how they are caught and cooked. She does not shy away from controversial subjects, such as eating dog and turtle. Parts of it are not for the faint-hearted, but other parts make you want to go out and join the participants, such as the Nusa Lembongan fishermen, who sail their outriggers at 5.30 a.m. The author quotes Miguel Covarrubias, the great Mexican observer of the 1930s, who wrote “The Island of Bali.” It has inspired all writers since, including myself and my co-author, Ni Wayan Murni, in our book “Secrets of Bali, Fresh Light on the Morning of the World.” There is, however, no bibliography, which I found strange at first. I can only imagine it’s a reflection of how original the subject matter is; there simply are no other sources. Throughout the book Kruger mentions Balinese and Indonesian words and sometimes discusses their derivations. It’s a Herculean task. I was intrigued to read that “satay” comes from the Tamil word for flesh ( sathai ) and that South Indians brought satay to Southeast Asia before Indonesia developed its own tradition. The book is full of interesting tidbits like this. The book contains 47 recipes in all, 11 of which came from Murni’s own restaurant, Murni’s Warung, in Ubud. Mr Dolphin of Warung Dolphin in Lovina also contributed a number of recipes. Kruger adds an introduction to each recipe, with a detailed and usually very personal commentary. I think my favorite, though, is from a village priest (pemangku), I Made Arnila of the Ganesha (Siwa) Temple in Lovina. water. I am sure most will enjoy this book enormously; I certainly did.” Review published in The Jakarta Globe, April 17, 2014. Jonathan Copeland is an author and photographer based in Bali. thejakartaglobe/features/spiritual-journey-culinary-world-bali

ADDRESSING DIVERSITY The way to reach the sheer diversity of the city is through new churches. New churches are the single best way to reach (1) new generations, (2) new residents, and (3) new people groups. Young adults have always been disproportionately located in newer congregations. Long-established congregations develop traditions (such as time of worship, length of service, emotional responsiveness, sermon topics, leadership styles, emotional atmosphere, and dozens of other tiny customs and mores) that reflect the sensibilities of longtime leaders who have the influence and resources to control the church life. These sensibilities often do not reach the younger generations. THE 1 PERCENT RULE Lyle Schaller talks about the 1 percent rule: “Each year any association of churches should plant new congregations at the rate of 1 percent of their existing total; otherwise, that association is in maintenance and decline. If an association wants to grow 50 percent plus [in a generation], it must plant 2 to 3 percent per year.”6 In addition, new residents are typically better reached by new churches. In older congregations, it may require years of tenure in the city before a person is allowed into a place of influence, but in a new church, new residents tend to have equal power with longtime area residents. Finally, new sociocultural groups in a community are generally better reached by new congregations. For example, if white-collar commuters move into an area where the older residents were farmers, a new church will probably be more receptive to the multiple needs of the new residents, while older churches will continue to be oriented to the original social group. And a new church that is intentionally multiethnic from the start will best reach new racial groups in a community. For example, if an all-Anglo neighborhood becomes 33 percent Hispanic, a new, deliberately biracial church will be far more likely to create “cultural space” for newcomers than will an older church in town. Brand-new immigrant groups can normally only be reached by churches ministering in their own languages. If we wait until a new group is sufficiently assimilated into American culture to come to our church, we will wait for years without reaching out to them. Remember that a new congregation for a new people group can often be planted within the overall structure of an existing church — perhaps through a new Sunday service at another time or a new network of house churches connected to a larger existing congregation. Though it may technically not be a new independent congregation, it serves the same function.

One can think of street food as a moving map of a city’s culture. It translates culture into the language of the tongue on a continuous basis. As a city collects its inhabitants from a wide range of migrants, street food gradually alters its character to reflect the tastes of its residents. It is a testament of both the city as it was and as it is becoming.

As we gain an understanding of what's going on internally, we need to apply that same kind of awareness and understanding to others and to the environment around us. I've done ongoing research on the experiences of North Americans who volunteer overseas for one or two weeks. Most of these volunteers travel to developing countries where they help with disaster relief, build medical clinics, teach English, or engage in religious mission work. Of all the comments made by these North American travelers, the most common statement made upon their return is something like, “Even though those people have so little, they're so happy!” There's something endearing about hearing a group of relatively wealthy North Americans talk about their amazement that people with so little could be so happy. My question is, are the people they observed really happy? I've asked several hundred of these volunteers, “What makes you think they're happy?” They most often respond, “Because they were always smiling and laughing. And they were so generous to us. They fed us better than they eat themselves.” Part of becoming more aware of others requires we slow down to ask what familiar behaviors might mean in a different culture. The observation made by these American travelers is usually accurate—the locals they're meeting are in fact smiling and generous. But the question is whether the North Americans are accurately interpreting what those behaviors mean. First, if you don't speak the language and you're just meeting someone for the first time, what do you do? After some feeble attempts at saying things like “Hola!” “Gross Got!” or “Nee how!” there's often some nervous laughter that ensues. It's really awkward. So the locals might be expressing happiness or their smiles might just be a nervous response. Then add that in places like Thailand, where there are twenty-three different smiles, each smile communicates something different. And in one small, extremely polite community in New Zealand, smiling reactions are a way of expressing that they feel deeply offended.4 As I've consistently said, the point isn't to learn every nuanced meaning. But with heightened awareness of others, an individual will realize that while smiles might reflect genuine happiness, they just as well might be a nervous cross-cultural response that indicates little about one's level of contentment.

The Christian coloniser was acutely alive to the fact that language captured a culture’s journey and reflected it through its stories, idioms, proverbs and usages, which connected the speaker with the collective past. To remove traces of the past in the language of the future, native children were forbidden from speaking in their languages,20 a practice that continues in English-medium schools to this day.

we can identify four concerns underlying the major developments in fashion: status, sex, power, and personality. Clothing is a status symbol, and history is replete with rules and laws designed to ensure that the social status of individuals is reflected in what they wear. Dress is also a sex symbol—social conventions and laws have ensured that clothing establishes whether one is male or female, sexually innocent or experienced, married or single, chaste or promiscuous. Attire is a uniform of power: it has helped define national belonging as much as any territorial border; it has differentiated ethnic groups and tribes as much as any language or cultural ritual; it has shaped religious sects as much as any scripture; and it has both established and challenged racial hierarchies. Finally, fashion is a medium for the expression of individual personality. We assemble our wardrobes and daily ensembles to reflect a distinctive point of view and confirm a distinctive sense of self.

207, 2nd Floor, 3rd Main Rd, Chamrajpet, Bengaluru, Karnataka 560018 Call – +91 7022122121 VeeralokaBooks provides a diverse selection of books that capture the essence of this vibrant language and culture, serving as a beacon for those wishing to delve into the rich tapestry of Kannada literature. We discuss the significance of Kannada literature, VeeralokaBooks' diverse selection of genres and titles, the advantages of using this platform for your literary needs, and the simple ordering process in this article. Through VeeralokaBooks, come along with us on a journey to learn more about the richness and beauty of Kannada literature. Prologue to VeeralokaBooks VeeralokaBooks is your go-to objective for everything Kannada writing. VeeralokaBooks is a treasure trove for book lovers looking for authentic and diverse reading material. The company has a sincere desire to promote the richness of Kannada culture and language. Background of VeeralokaBooks VeeralokaBooks was established as a modest effort to connect Kannada readers with high-quality literature by a group of avid readers. VeeralokaBooks curates a hand-picked selection of Kannada books to satisfy every reader's preferences, ranging from traditional classics to contemporary bestsellers. VeeralokaBooks' mission and vision are to celebrate and protect the essence of Kannada literature. VeeralokaBooks strives to be a platform that honors the legacy of the Kannada language through its carefully curated collection, with the goal of inspiring a love of reading among Kannada-speaking communities worldwide. The Importance of Kannada Literature Because it reflects the customs, values, and philosophy of Karnataka, Kannada literature occupies a unique position in the cultural fabric of India. It is more important than just words on paper because it represents a legacy that has shaped generations of readers and writers. Cultural Importance Kannada literature not only enlightens, educates, and preserves Karnataka's rich cultural heritage, but it also entertains. Kannada literature reflects the society through its stories, poems, and plays, capturing the essence of Karnataka's traditions, beliefs, and goals. Linguistic Heritage The centuries-old Kannada language and literature represent the region's linguistic diversity and resilience. The fact that Kannada is one of the oldest Dravidian languages exemplifies the enduring spirit of its speakers and the value of storytelling in the preservation of heritage. A Wide Selection of Available Kannada Books VeeralokaBooks takes great pride in offering a wide selection of Kannada books that will please readers of all tastes. VeeralokaBooks has something for everyone, whether you like traditional tales or contemporary narratives, fiction or non-fiction. Selection of Fiction and Non-Fiction From gripping novels and insightful biographies to scholarly works and essays that provoke thought, VeeralokaBooks' collection spans genres so that readers can explore a wide range of Kannada literature topics and styles. Kannada books purchase VeeralokaBooks offers a mix of traditional and modern titles that encapsulate the evolution of the Kannada literary landscape, whether you're looking for the timeless charm of classical Kannada literature or the fresh perspectives of contemporary writers. Benefits of Kannada books purchase from VeeralokaBooks When you buy Kannada books from VeeralokaBooks, you not only get access to a high-quality selection of literature but also help preserve and promote the language and culture of Kannada. Quality Assurance VeeralokaBooks guarantees readers an enriching and satisfying reading experience with each purchase by ensuring that every book in its collection meets high quality standards, from content to printing. Supporting Local Authors and Publishers By purchasing Kannada books from VeeralokaBooks

207, 2nd Floor, 3rd Main Rd, Chamrajpet, Bengaluru, Karnataka-560018. +91 7022122121 Kannada books purchase is a beacon for fans of Kannada literature because it has a diverse selection of books that celebrate the Kannada language's beautiful language and rich cultural heritage. This article delves into the world of Veera Loka Books, looking at its mission, the significance of Kannada literature, the extensive selection of books available, the simple online purchase process, exciting promotions for book lovers, the effect of customer reviews, and the literary haven's plans for expansion. Join us on a journey through Veera Loka Books to understand the essence of Kannada literature. Introduction to Veera Loka Books About Veera Loka Books Veera Loka Books is a treasure trove for fans of Kannada literature that features a diverse selection of Kannada-language literary works. Veera Loka Books is a hub for book lovers looking for high-quality books, with a strong emphasis on promoting Kannada literature. Veera Loka Books' mission and vision are to preserve and promote Kannada culture and language through literature. Our goal is to make Kannada books available to readers all over the world and cultivate a deep appreciation for Karnataka's extensive literary heritage. The Cultural Significance of Kannada Literature Kannada literature is a vibrant reflection of Karnataka's rich cultural tapestry and highlights the language's beauty and diversity. It is essential to the preservation of the state's history and the development of a sense of pride among Kannadigas. Effect of Kannada Writing on Society Kannada writing has the ability to motivate, teach, and incite thought, molding cultural standards and values. It contributes to social change and progress by acting as a medium for expressing diverse viewpoints and challenging established ideologies. Wide Selection of Fiction and Non-Fiction Kannada Books Veera Loka Books offers a wide selection of Kannada books, from engaging fiction to instructive non-fiction. Our collection caters to all tastes and preferences, whether you're a fan of literary masterpieces or informative books. Themes and Genres Covered Veera Loka Books covers a wide range of Kannada literature, from gripping mysteries to historical epics that provoke thought. Our selection ensures that there is something for everyone, whether you are interested in science fiction, romance, or mythology. The Veera Loka Books website has user-friendly features that make browsing and searching for Kannada books a seamless experience. This makes the Kannada books purchase online purchase process as simple as possible. With just a few clicks, you can easily browse through our collection and filter by author or genre to find your next favorite book. Options for Ordering and Paying Veera Loka Books offers a variety of secure and convenient payment methods, making it easy to make a purchase. We guarantee a hassle-free transaction so you can enjoy your Kannada books without stress, regardless of whether you prefer credit card, debit card, or online payment gateways. Book Lovers' Discounts and Promotions Want to Save Money on Great Books? Veera Loka Books has your back with amazing deals and discounts that will make any bookworm happy. Deal Occasions and Extraordinary Offers From streak deals to occasional limits, Veera Loka Books knows how to get your perusing list arranged without begging to be spent. Keep an eye out for their exciting sales and special offers, which will have you buying Kannada gems quickly. Rewards and loyalty programs: Who doesn't like to be rewarded for being a loyal customer? With loyalty programs that make every purchase feel like a win, Veera Loka Books rewards bookworms. Just by being a part of the Veera Loka community, you'll get points, benefits, and even discounts only available to Veera Loka members.

BARTON CENTRE, 912, 9th Floor, Mahatma Gandhi Rd, Bengaluru, Karnataka - 560 001 Phone Number +91 8884400919 Situated off the southeast shore of Africa, Mauritius is a shocking island country in the Indian Sea known for its perfectly clear waters, white sandy sea shores, and lavish green scenes. The volcanic island flaunts pleasant coral reefs and a different scope of verdure. Culture and Language Mauritius is a mixture of societies, with impacts from Indian, African, Chinese, and European practices. Local people communicate in a blend of dialects, with English, French, Creole, and Hindi being ordinarily utilized. This social variety is reflected in the island's food, music, and celebrations. 2. Outline of Mauritius Visit Bundles Sorts of Visit Bundles Accessible Mauritius Tour Package From Bangalore offer various choices, from extravagant ocean side hotels to daring eco-the travel industry encounters. Whether you're searching for a heartfelt escape, a family get-away, or a performance experience, there's a bundle to suit each voyager's inclinations. Irregularity and Best Times to Visit The best opportunity to visit Mauritius is from May to December when the weather conditions is cooler and drier, ideal for investigating the island's attractions and appreciating outside exercises. Top vacationer season is from October to April, so reserving your visit bundle ahead of time is suggested. 3. Features of a Mauritius Tour Package From Bangalore Flight Subtleties and Travel Length Departures from Bangalore to Mauritius normally take around 7 to 8 hours, with non-stop flights accessible for a helpful travel insight. Some visit bundles might incorporate flight appointments and air terminal exchanges for a problem free excursion. Considerations and Prohibitions in the Bundle Normal considerations in Mauritius visit bundles are convenience, dinners, touring visits, and exercises, for example, water sports and spa medicines. Rejections might shift yet frequently incorporate travel protection, visa charges, and individual costs. 4. Convenience and Transportation Choices Well known Lodging Decisions in Mauritius Mauritius offers a scope of facilities, from extravagance resorts disregarding the sea to shop lodgings settled in tropical nurseries. Famous decisions remember ocean front pieces of land for Terrific Baie, extravagance withdraws in Beauty Female horse, and eco-accommodating hotels in Dark Waterway Canyons Public Park. Transportation inside Mauritius Transportation choices in Mauritius incorporate taxicabs, rental vehicles, and public transports for getting around the island. Many visit bundles give air terminal exchanges and may likewise incorporate confidential transportation for touring visits and journeys. 5. Energizing Exercises and Attractions in Mauritius Ocean side Exercises and Water Sports Mauritius is a heaven for ocean side darlings and daredevils the same. From lazing on the immaculate sandy sea shores to enjoying an assortment of water sports, for example, swimming, scuba jumping, and parasailing, there is no deficiency of energy here. Whether you're a carefully prepared surfer or a fledgling hoping to get a few waves, Mauritius offers something for everybody. Investigating Nature and Untamed life Nature fans will be in wonderment of Mauritius' different scenes, from lavish woods and cascades to shocking greenhouses. Investigate the Dark Stream Crevasses Public Park to detect extraordinary widely varied vegetation, or visit the Seven Shaded Earths in Chamarel for a characteristic miracle. Try not to botch the opportunity to experience monster turtles at the Île aux Aigrettes nature hold for a really remarkable encounter. 6. Test Schedule for a Mauritius Visit from Bangalore

Kannada writing is one of the most seasoned and most extravagant scholarly customs in India, tracing all the way back to north of 1,000 years. Known for its significant narrating and graceful profundity, Kannada authors includes a great many sorts, from exemplary stories to contemporary books, verse, and social discourses. Veera Loka Books praises this heritage by offering an organized assortment of works by eminent Kannada writers, furnishing perusers with admittance to immortal stories and current points of view. Tradition of Kannada Writing Kannada authors has delivered a portion of India's best writers and writers, contributing fundamentally to Indian scholarly legacy. Throughout the long term, Kannada creators have investigated subjects of reasoning, otherworldliness, social change, and individual personality. Works from artists like Pampa, Ranna, and Basavanna mirror the early graceful customs and philosophical idea in Kannada, while present day creators like Kuvempu, U. R. Ananthamurthy, and S. L. Bhyrappa bring complex accounts that dig into society, culture, and the human mind. Veera Loka Books: A Center for Kannada Writing Veera Loka Books is committed to advancing Kannada writing by furnishing perusers with admittance to exemplary and contemporary works by acclaimed Kannada writers. From books and brief tales to verse assortments and youngsters' books, Veera Loka Books offers something for each peruser, encouraging a more profound association with the language and culture of Karnataka. Highlighted Kannada Writers Accessible at Veera Loka Books Kuvempu - Known as Karnataka's most memorable Jnanpith awardee, Kuvempu is commended for his verse and books that reflect profound otherworldliness and human qualities. His works, like Malegalalli Madumagalu and Sri Ramayana Darshanam, are immortal works of art that keep on moving perusers across ages. U. R. Ananthamurthy - A focal figure in present day Kannada writing, Ananthamurthy is famous for his striking stories that question social and social standards. His original Samskara, a significant investigate of standing and conventionality, is a fundamental perused for anybody investigating Kannada writing. S. L. Bhyrappa - Known for his point by point, philosophical narrating, Bhyrappa's books frequently tackle topics of custom, history, and existential inquiries. Works like Parva and Saartha grandstand his scholarly profundity and sharp perceptions of society. Poornachandra Tejaswi - As the child of Kuvempu, Tejaswi cut his own specialty in Kannada writing with works that feature provincial life, nature, and human connections. His books like Karvalo offer a one of a kind viewpoint on life in Karnataka. Vaidehi - A main female voice in Kannada writing, Vaidehi's accounts are praised for their responsiveness, particularly in portraying ladies' encounters. Her works point out the subtleties of daily existence and social issues, making them interesting and powerful. Why Pick Veera Loka Books? Veera Loka Books is in excess of a book shop - it's a stage to encounter the best of Kannada writing. By offering works from observed Kannada writers, Veera Loka Books assists perusers with interfacing with their social roots, find novel thoughts, and appreciate enthralling stories. Whether you're a long lasting peruser or new to Kannada writing, Veera Loka Books gives the ideal choice to begin or develop your excursion into this lively scholarly custom. Investigate the huge universe of Kannada writing with Veera Loka Books and drench yourself in stories that mirror the essence of Karnataka.

These New World practices (enslavement and genocide) formed another secret link with the anti-human animus of mechanical industry after the sixteenth century, when the workers were no longer protected either by feudal custom or by the self-governing guild. The degradations undergone by child laborers or women during the early nineteenth century in England's 'satanic mills' and mines only reflected those that took place during the territorial expansion of Western man. In Tasmania, for example, British colonists organized 'hunting parties' for pleasure, to slaughter the surviving natives: a people more primitive, scholars believe, than the Australian natives, who should have been preserved, so to say, under glass, for the benefit of later anthropologists. So commonplace were these practices, so plainly were the aborigines regarded as predestined victims, that even the benign and morally sensitive Emerson could say resignedly in an early poem, 1827: "Alas red men are few, red men are feeble, They are few and feeble and must pass away." As a result Western man not merely blighted in some degree every culture that he touched, whether 'primitive' or advanced, but he also robbed his own descendants of countless gifts of art and craftsmanship, as well as precious knowledge passed on only by word of mouth that disappeared with the dying languages of dying peoples. With this extirpation of earlier cultures went a vast loss of botanical and medical lore, representing many thousands of years of watchful observation and empirical experiment whose extraordinary discoveries-such as the American Indian's use of snakeroot (reserpine) as a tranquilizer in mental illness-modern medicine has now, all too belatedly, begun to appreciate. For the better part of four centuries the cultural riches of the entire world lay at the feet of Western man; and to his shame, and likewise to his gross self-deprivation and impoverishment, his main concern was to appropriate only the gold and silver and diamonds, the lumber and pelts, and such new foods (maize and potatoes) as would enable him to feed larger populations.

I believe it could be shown in researches—which obviously cannot be gone into here—that when a culture is in its historical phase of growing toward unity, its language reflects the unity and power; whereas when a culture is in the process of change, dispersal and disintegration, the language likewise loses its power. “When I was eighteen, Germany was eighteen,” said Goethe, referring not only to the fact that the ideals of his nation were then moving toward unity and power, but that the language, which was his vehicle of power as a writer, was also in that stage. In our day the study of semantics is of considerable value, to be sure, and is to be commended. But the disturbing question is why we have to talk so much about what words mean that, once we have learned each other’s language, we have little time or energy left for communicating.

I laughed and discovered something that has served me well since: the more we threaten thought and language with silence, or simply seek to demote them in our lives from the ludicrous pedestal on which our culture and background have placed them, then the more fertile, in their need to justify and assert themselves, they become. Reflection is never more exciting than when reflecting on the damage reflection does, language never more seductive than when acknowledging its unreality.

Photography is the only "language" understood in all parts of the world, and bridging all nations and cultures, it links the family of man. Independent of political influence - where people are free - it reflects truthfully life and events, allows us to share in the hopes and despair of others, and illuminates political and social conditions. We become the eye-witnesses of the humanity and inhumanity of mankind.

While the pursuit of the overall complexity of language is a wild-goose chase, there is no need to give up on the notion of complexity altogether. In fact, we can considerably improve our chances of catching something meaty if we turn away from the phantom of overall complexity and instead aim for the complexity of particular areas of language. ... the more challenging question is whether the differences in the complexity of particular areas might reflect the culture of the speakers and the structure of their society.

What is unsure is how long democracies can survive once they lose a controlling vision of the common good that extends beyond the merely pragmatic. It may take a long time—I certainly hope so—but it is hard to be optimistic. What seems so difficult for Westerners to grasp at the moment is that our problems are not merely economic (though many are tied to economics), but reflect the most fundamental questions of cultural cohesiveness. They touch all of life. They are as much tied to religion, philosophy, the family, heritage, direction, vision of the future, language, and everything else that contributes to any culture, as to the interest rate and the federal deficit.

The definitional attributes of the far-right relate to enduring political and ideological qualities as well as those social layers produced by capitalist development most drawn to the far-right style of politics. The key appeal is to ‘the people’, understood as a racially-defined demos, premised on a gendered social hierarchy and obscuring the class cleavages associated with capitalist development. This is significant as it reflects an acceptance, indeed, an embrace of the possibilities of mass-democracy and particularly through the way in which this political form enables a censoring of elites, whether traditional, liberal-cosmopolitan or otherwise. 4 Further, in appealing to a people through language and symbols that both reify and fetishize particular qualities and attributes associated with the cultural identity of ‘the people’, the far-right not only articulates those values and institutions that it sees as key to the identity of a people (e.g. race/ethnicity, culture rooted in fixed narratives and symbols, history, masculinity, etc.), but also seeks to erase and obscure those other qualities – notably the socio-economic – that are, arguably, central to the material and lived reality of concrete individuals within capitalist societies.

Look for all of the possible missteps in the following scenario. My friend Amy arrived at a consultation with her Hispanic business partner. The African American woman to whom they were delivering their presentation was a long-time friend of her partner’s. Her partner was greeted with a hug and Amy was greeted with a handshake. The meeting was a great success. As it came to a close, the two friends hugged. With enthusiastic affection, Amy went to hug the African American client. The woman took a step, turned her shoulder to block the hug, and looked at Amy with dismissive anger. It was almost a defensive move. Her partner, recognizing this, put her arm around Amy to soften the situation and make light of the inappropriate gesture. Everything turned out fine, but Amy was baffled by the barrier. She was confused by the woman’s reaction since their interaction had been cordial and positive. She wondered if she had been socially insensitive or culturally inappropriate. After much reflection, however, she realized that she had simply been too quick to assume familiarity. Thankfully, she earned and learned the lesson quickly to become more aware. Amy eventually earned the trust of her client and secured her valuable business.

I suggest that grammar reflects thinking, and thinking conditions grammar. We can only think in the way our language-structures permit us to think. And I note that neuroscientist Michael Gazzaniga (2002) has this to say: “The right hemispheres of split-brain patients… consistently falter on grammatical tasks, such as changing verb tenses, constructing plurals, and indicating possessives.” The right hemisphere struggles with verb tenses. It is the hemisphere of the gods. Whatever deficits the right hemisphere has reflect the deficits of the voices of the gods. Confused grammar, as a transitional reality, means confused voices.

Cultural Awareness Capabilities for Social MDM As we have worked with customers around the world, we have encountered numerous situations that have taught us to broaden our understanding, handling, and use of information about people—once again reminding us of the diversity and richness of human nature. Following are some of the things we have learned: • Birth dates can be surprisingly tricky. In some cultures, people have a religious birth date that is different from the birth date tracked by the government. This could be due to differences between religious calendars and secular calendars, or it could be that the religious birth date is selected for other reasons. Depending on how you ask people for their birth date, you may get either their actual or religious birth date. In other situations, the government may assign a birth date. For example, in some rural areas of India, children are assigned a legal birth date based on their first day in elementary school. So you need to exercise caution in using birth date as an attribute in matching individuals, and you also have to consider how information is gathered. • Names can also be challenging. In some cultures, people have official and religious names. So again, it is important to understand how and why an individual might give one or the other and perhaps provide the capability to support both. • In some countries, there are multiple government identification systems for taxation, social services, military service, and other purposes. In some of these schemes, an individual may, for instance, have multiple tax ID numbers: one that represents the individual and another that might represent individuals in their role as head of household or head of clan. • Different languages and cultures represent family relationships in different ways. In some languages, specific terms and honorifics reflect relationships that don’t have equivalents in other languages. Therefore, as you look at understanding relationships and householding, you have to accommodate these nuances. • Address information is country-specific and, in some cases, also region-specific within a country. Not all countries have postal codes. Many countries allow an address to be descriptive, such as “3rd house behind the church.” We have found this in parts Europe as well as other parts of the world.

When she’s in a courtroom, Wendy Patrick, a deputy district attorney for San Diego, uses some of the roughest words in the English language. She has to, given that she prosecutes sex crimes. Yet just repeating the words is a challenge for a woman who not only holds a law degree but also degrees in theology and is an ordained Baptist minister. “I have to say (a particularly vulgar expletive) in court when I’m quoting other people, usually the defendants,” she admitted. There’s an important reason Patrick has to repeat vile language in court. “My job is to prove a case, to prove that a crime occurred,” she explained. “There’s often an element of coercion, of threat, (and) of fear. Colorful language and context is very relevant to proving the kind of emotional persuasion, the menacing, a flavor of how scary these guys are. The jury has to be made aware of how bad the situation was. Those words are disgusting.” It’s so bad, Patrick said, that on occasion a judge will ask her to tone things down, fearing a jury’s emotions will be improperly swayed. And yet Patrick continues to be surprised when she heads over to San Diego State University for her part-time work of teaching business ethics. “My students have no qualms about dropping the ‘F-bomb’ in class,” she said. “The culture in college campuses is that unless they’re disruptive or violating the rules, that’s (just) the way kids talk.” Experts say people swear for impact, but the widespread use of strong language may in fact lessen that impact, as well as lessen society’s ability to set apart certain ideas and words as sacred. . . . [C]onsider the now-conversational use of the texting abbreviation “OMG,” for “Oh, My God,” and how the full phrase often shows up in settings as benign as home-design shows without any recognition of its meaning by the speakers. . . . Diane Gottsman, an etiquette expert in San Antonio, in a blog about workers cleaning up their language, cited a 2012 Career Builder survey in which 57 percent of employers say they wouldn’t hire a candidate who used profanity. . . . She added, “It all comes down to respect: if you wouldn’t say it to your grandmother, you shouldn’t say it to your client, your boss, your girlfriend or your wife.” And what about Hollywood, which is often blamed for coarsening the language? According to Barbara Nicolosi, a Hollywood script consultant and film professor at Azusa Pacific University, an evangelical Christian school, lazy script writing is part of the explanation for the blue tide on television and in the movies. . . . By contrast, she said, “Bad writers go for the emotional punch of crass language,” hence the fire-hose spray of obscenities [in] some modern films, almost regardless of whether or not the subject demands it. . . . Nicolosi, who noted that “nobody misses the bad language” when it’s omitted from a script, said any change in the industry has to come from among its ranks: “Writers need to have a conversation among themselves and in the industry where we popularize much more responsible methods in storytelling,” she said. . . . That change can’t come quickly enough for Melissa Henson, director of grass-roots education and advocacy for the Parents Television Council, a pro-decency group. While conceding there is a market for “adult-themed” films and language, Henson said it may be smaller than some in the industry want to admit. “The volume of R-rated stuff that we’re seeing probably far outpaces what the market would support,” she said. By contrast, she added, “the rate of G-rated stuff is hardly sufficient to meet market demands.” . . . Henson believes arguments about an “artistic need” for profanity are disingenuous. “You often hear people try to make the argument that art reflects life,” Henson said. “I don’t hold to that. More often than not, ‘art’ shapes the way we live our lives, and it skews our perceptions of the kind of life we're supposed to live." [DN, Apr. 13, 2014]

battlefield. Christ fought against the powers of sin and death for us. He defeated the powers of evil for us. 2. The language of the marketplace. Christ paid the ransom price, the purchase price, to buy us out of our indebtedness. He frees us from enslavement. 3. The language of exile. Christ was exiled and cast out of the community so we who deserve to be banished could be brought in. He brings us home. 4. The language of the temple. Christ is the sacrifice that purifies us and makes us acceptable to draw near to the holy God. He makes us clean and beautiful. 5. The language of the law court. Christ stands before the judge and takes the punishment we deserve. He removes our guilt and makes us righteous. It is sometimes implied we can choose which of these models we prefer and ignore the others, but this is misleading. Each way of communicating the atonement reflects a piece of inspired Scripture, and each tells us great things about our salvation that the others do not bring out as clearly. Each will have special resonance with certain temperaments and cultures. People who are fighting oppression or even enslavement and long for freedom will be helped by the first two grammars (the battlefield and the marketplace). People seeking relief for guilt and a sense of shame will be especially moved by the last two — the temple and the law court. People who feel alienated, rootless, and rejected will find the exile grammar intensely engaging. But perhaps the single most consoling and appealing theme is what theologian Roger Nicole has called the one, irreducible theme that runs through every single one of these models — the idea of substitution.28 Dr. Nicole taught that, regardless of the grammar being used, the essence of the atonement is always Jesus acting as our substitute. Jesus fights the powers, pays the price, bears the exile, makes the sacrifice, and bears the punishment for us, in our place, on our behalf. In every grammar, Jesus does for us what we cannot do for ourselves. He accomplishes salvation; we do nothing at all. And therefore the substitutionary sacrifice of Jesus is at the heart of everything. This act — giving one’s life

Gothic is the genre of fear. Our fascination with it is almost always revived during times of instability and panic. In the wake of the French Revolution, the Marquis de Sade described the rise of the genre as 'the inevitable product of the revolutionary shock with which the whole of Europe resounded,' and literary critics in the late eighteenth century mocked the work of early gothic writers Anne Radcliffe and Matthew Lewis by referring to it as 'the terrorist school' of writing. As Fred Botting writes in Gothic, his lucid introduction to the genre, it expresses our unresolved feelings about 'the nature of power, law, society, family and sexuality' and yet is extremely concerned with issues of social disintegration and collapse. It's preoccupied with all that is immoral, fantastic, suspenseful, and sensational and yet prone to promoting middle-class values. It's interested in transgression, but it's ultimately more interested in restitution; it alludes to the past yet is carefully attuned to the present; it's designed to evoke excessive emotion, yet it's thoroughly ambivalent; it's the product of revolution and upheaval, yet it endeavors to contain their forces; it's terrifying, but pretty funny. And, importantly, the gothic always reflects the anxieties of its age in an appropriate package, so that by the nineteenth century, familiar tropes representing external threats like crumbling castles, aristocratic villains, and pesky ghosts had been swallowed and interiorized. In the nineteenth century, gothic horrors were more concerned with madness, disease, moral depravity, and decay than with evil aristocrats and depraved monks. Darwin's theories, the changing roles of women in society, and ethical issues raised by advances in science and technology haunted the Victorian gothic, and the repression of these fears returned again and again in the form of guilt, anxiety, and despair. 'Doubles, alter egos, mirrors, and animated representations of the disturbing parts of human identity became the stock devices,' Botting writes, 'signifying the alienation of the human subject from the culture and language in which s/he is located.' In the transition from modernity to post-modernity, the very idea of culture as something stable and real is challenged, and so postmodern gothic freaks itself out by dismantling modernist grand narratives and playing games. In the twentieth century, 'Gothic [was] everywhere and nowhere,' and 'narrative forms and devices spill[ed] over from worlds of fantasy and fiction into real and social spheres.

How often we prefer division with regard to language and culture over union in the Spirit of Truth! The Holy Spirit is a spirit of unity, and in this unity we find not a flattening of human variety, but harmonious diversity: rich and poor, erudite and simple, young and old, male and female. It is the human and sinful element of the Church that often tries to turn the Church into a gathering of like-minded people with common cultural interests: a church for a particular ethnic group, a church for the young, a church for the old, a church for the super-pious.

Barthes announced, “I am not lovingly gazing toward an Oriental essence—to me the Orient is a matter of indifference, merely providing a reserve of features whose manipulation—whose invented interplay— allows me to ‘entertain’ the idea of an unheard-of symbolic system, one altogether detached from our own.” The lesson of Japan for Barthes was “the possibility of difference, of a mutation, of a revolution in the propriety of symbolic systems.” Like Wilde, Barthes does not locate Japaneseness in a place called Japan. But if for Wilde Japaneseness offered a new way of seeing, for Barthes, more complexly, Japan offered a new way of seeing himself being seen, which resulted in a new relationship to language. About himself, Barthes wrote, “The author has never, in any sense, photographed Japan. Rather, he has done the opposite: Japan has starred him with any number of ‘flashes’; or better still, Japan has afforded him a situation of writing.” Japan allowed Barthes to “descend into the untranslatable . . . until everything Occidental in us totters and the rights of the ‘father tongue’ vacillate—that tongue which comes to us from our fathers and which makes us, in our turn, fathers and proprietors of a culture which, precisely, history transforms into ‘nature.’”3 Barthes’s growing sense of the “repressive value” of text as the “level” at which “the morality and ideology of a society are above all invested” animated his delight in a Japanese “situation” that allowed freedoms he associated with images to trump the authority of text in the West.4 Reflecting later on this book about the “system of signs I call Japan,” Barthes emphasized that it “occupied a moment in my life when I felt the necessity of entering completely into the signifier, i.e., of disconnecting myself from the ideological instance as signified, as the risk of the return of the signified, of theology, monologism, of law.

I believe that it is not beneficial either to idealize Romani culture or treat it as exotic. Romani culture is not simply Indian or Asian, though some aspects of it clearly reflect its historical origins in India, language being one of the most obvious. Nor is it inherently a culture of poverty or a culture of resistance or defiance against mainstream norms.

Almost any positive good [positive liberty] can be described in terms of freedom from something [negative liberty]. Health is freedom from disease; happiness is a life free from flaws and miseries; equality is freedom from advantage and disadvantage.. Faced with this flexibility, the theorist will need to prioritize some freedoms and discount others. At its extreme we may get the view that only some particular kind of life makes for ‘real freedom’. Real freedom might, for instance, be freedom the bondage of desire, as in Buddhism and Stoicism. Or it might be a kind of self-realization or self-perfection only possible in a community of similarly self-realized individuals, pointing us towards a communitarian, socialist, or even communist ideal. To a laissez-faire capitalist, it is freedom from more than minimal necessary political and legal interference in the pursuit of profit. But the rhetoric of freedom will typically just disguise the merits or demerits of the political order being promoted. The flexibility of the term ‘freedom’ undoubtedly plays a huge role in the rhetoric of political demands, particularly when the language of rights mingles with the language of freedom. ‘We have a right to freedom from…’ is not only a good way, but the best way to start a moral or political demand. Freedom is a dangerous word, just because it is an inspirational one. The modern emphasis on freedom is problematically associated with a particular self-image. This is the 'autonomous' or self-governing and self-driven individual. This individual has the right to make his or her own decisions. Interference or restraint is lack of respect, and everyone has a right to respect. For this individual, the ultimate irrationality would be to alienate his freedom, for instance by joining a monastery that requires unquestioning obedience to a superior, or selling himself into slavery to another. The self-image may be sustained by the thought that each individual has the same share of human reason, and an equal right to deploy this reason in the conduct of his or her own life. Yet the 'autonomous' individual, gloriously independent in his decision-making, can easily seem to be a fantasy. Not only the Grand Unifying Pessimisms, but any moderately sober reflection on human life and human societies, suggest that we are creatures easily swayed, constantly infected by the opinions of others, lacking critical self-understanding, easily gripped by fantastical hopes and ambitions. Our capacity for self-government is spasmodic, and even while we preen ourselves on our critical and independent, free and rational decisions, we are slaves of fashion and opinion and social and cultural forces of which we are ignorant. A little awareness of ethics will make us mistrustful of sound-bite-sized absolutes. Even sacred freedoms meet compromises, and take us into a world of balances. Free speech is sacred. Yet the law does not protect fraudulent speech, libellous speech, speech describing national secrets, speech inciting racial and other hatreds, speech inciting panic in crowded places, and so on. In return, though, we gain freedom from fraud, from misrepresentation of our characters and our doings, from enemy incursions, from civil unrest, from arbitrary risks of panic in crowds. For sure, there will always be difficult cases. There are websites giving people simple recipes on how to make bombs in their kitchens. Do we want a conception of free speech that protects those? What about the freedom of the rest of us to live our lives without a significant risk of being blown up by a crank? It would be nice if there were a utilitarian calculus enabling us to measure the costs and benefits of permission and suppression, but it is hard to find one.

By D. Donovan, Senior Reviewer, Midwest Book Review "Historical fiction readers are in for a treat with When I Was Better, a love story set in Hungary and Canada which follows the journey of István and Teréza, who flee the Nazi and Soviet invasions and the Hungarian Revolution to finally make their home in Winnipeg in the 1960s. Maps and a cast of characters portend an attention to details that history buffs will appreciate, but the lively chapter headings that begin with "This is What Dying Feels Like" are the real draw, promising inviting scenarios that compel readers to learn more about the characters' lives and influences. Few other books about immigrant experience hold the descriptive power of When I Was Better: "Her world had transformed into a place of gestures and facial expressions, making her feel more vigilant now than she had ever been under Communism. No one understood her but Zolti. Already she ached for her language and the family she left behind." Rita Bozi's ability to capture not just the history and milieu of the times, but the life and passions of those who live it is a sterling example of what sets an extraordinary read apart from a mundane narration of circumstance and history. Her ability to depict the everyday experiences and insights of her protagonist bonds reader to the subject in an intimate manner that brings not just the era, but the psychology of its participants to life through inner reflection, influence and experience, and even dialogue: “Four lengths of sausage, please?” Teréza watched as the man pulled two small lengths from the hook and wrapped them in course paper. “I beg your pardon, sir, but would you kindly add in two more lengths?” “We got an aristocrat here? If you take four lengths, what d’you imagine the workers are gonna eat at the end of the day?” The account of a seven-year separation, Budapest and Winnipeg cultures and contrasts, and refugee experiences brings history to life through the eyes of its beholders. That which doesn't kill us, makes us stronger. This saying applies especially strongly to When I Was Better 's powerful story, highly recommended for historical fiction readers and library collections interested in powerfully compelling writing packed with insights: “Why is it so agonizing to be truthful?” István asked, not expecting an answer. “It depends on what truth you’re about to reveal. And how you expect it to be received. If you’re expecting an execution, you have two choices. Die for what you believe in or lie to save your life.” “So in the end, it all comes down to values.” István reached for the martini, took another sip. Bela smiled. “Without truth, there’s no real connection. The truth hurts, but love eventually heals what hurts.”" "With sharp insight and the gifts of a natural, Bozi's novel brilliantly chronicles the plight of an entire generation of Hungarians through the intimate portrait of two lovers tested by the political and personal betrayals that ripped through the heart of the twentieth century.

The way people think about language is influenced by the times they live in, and it is possible to show how changing times led, in a general way, to changes in the types of languages that inventors came up with. There are trends, or eras, in language invention that reflect the preoccupations of the surrounding culture, and so, in a way, the history of invented languages is a story about the way we think about languages.

In the centuries after the Norman Conquest, the three recorded Anglo-Saxon names for the festival – Midwinter, Yule and Christmas – were joined by other additions, such as the French borrowing noël. Today, although ‘Christmas’ is by far the most common name for the festival, ‘Yule’, ‘Noël’ and even ‘Midwinter’ are still words that belong to the familiar vocabulary of the season – fossilized in carols, if not in active use. This diversity of names, reflecting waves of Anglo-Saxon, Viking and Norman settlement, testifies to a festival that has grown and adapted, like the English language itself, with the introduction of new cultural influences.

The biggest requirement of learning is to know your limits of the moment. Let me elaborate with an example. Alongside my mainstream works, I have wanted to create complete works in turkish and spanish for several years. And few years back, with my rather limited experiential understanding of both languages, I even took it upon myself to do so, but I got stuck on the very first page. Why? Because it is one thing to pen occasional gems in another language, and totally different to release an entire work in that language. I was ready at heart, but not at brain. So, instead of writing whole works in these languages, I simply made turkish and spanish a joyful addition to my mainstream work - however the original linguistic and cultural intention kept reflecting in the titles of works, such as Aşkanjali, The Gentalist, Gente Mente Adelante, Mucize Insan and so on. It was not until late 2023 that my brain finally caught up with my heart, and delivered the first complete original turkish and spanish Naskarean works to the world. Know your strongholds, they'll take you far. Know your shortfalls, they'll take you farther. Strongholds help you enhance your predominant capacities, whereas shortfalls help you unfold new possibilities - they help you unfold new vistas of human endeavor.

Overall it’s really clear that the way we talk about genitals is a super concentrated representation of how we thing about sex and gender,” he [Lal Zimman] tells me. “The research that people have done on heteronormative gender naming really shows that our worst cultural values are reflected in the ways we talk about genitals. Like penises are always weapons that exist for penetrating, sex is always violence, and women and vaginas are passive and absence, just a place to put a penis.

In the course of the 1960s, the left adopted almost wholesale the arguments of the right,” observed Daniel Patrick Moynihan, a domestic policy adviser to all three of the decade’s presidents. “This was not a rude act of usurpation, but rather a symmetrical, almost elegant, process of transfer.” Exaggerating for effect—but not to the point of inaccuracy—Moynihan remembered that by decade’s end, “an advanced student at an elite eastern college could be depended on to avow many of the more striking views of the Liberty League and its equivalents in the hate-Roosevelt era; for example that the growth of federal power was the greatest threat to democracy, that foreign entanglements were the work of demented plutocrats, that government snooping (by the Social Security Administration or the United States Continental Army Command) was destroying freedom, that the largest number of functions should be entrusted to the smallest jurisdictions, and so across the spectrum of this viewpoint.”2 Driven primarily by the expanding war in Vietnam, this new current on the left took up individualistic and anti-statist themes that were once the province of the right. Another part of this convergence was the rise of the economics profession. The new economics appeared a success on its own terms; growth had picked up across the Kennedy years. By 1965, GNP had increased for five straight years. Unemployment was down to 4.9 percent, and would soon drop below the 4 percent goal of full employment. As James Tobin reflected, “economists were riding the crest of a wave of enthusiasm and self-confidence. They seemed, after all, to have some tools of analysis and policy other people didn’t have, and their policy seemed to be working.”3 With institutional economics a vanquished force, most economists accepted the tenets of the neoclassical revolution: individuals making rational choices subject to the incentives created by supply and demand. Approaching policy with an economic lens cut across established political lines, which were often the creation of brokered coalitions, habit, or historical precedent. Economic analysis was at once disruptive, since it failed to honor these accidental accretions, and familiar, since it spoke a market language resonant with business-friendly political culture.4 Amid this ideological confluence, Friedman continued his dour rumblings and warnings. Ignoring the positive trends in basic indicators of economic health, from inflation to unemployment to GDP, he argued fiscal demand management was misguided, warned Bretton Woods was about to collapse, predicted imminent inflation, and castigated the Federal Reserve’s basic approach. Friedman’s quixotic quest—and the media attention it generated—infuriated many of his peers. Friedman, it seemed, was bent on fixing economic theories and institutions that were not broken.

Pratt created the Carlisle Indian Industrial School in Carlisle, Pennsylvania, and his motto was "kill the Indian, save the man." At this school, and others that would open and follow in its wake, tens of thousands of Native children faced abuse and neglect. They were often forcibly removed from their homes and taken to these schools that were sometimes across the country from their original lives. When they arrived, the children were forced to cut their hair and change their names. They were made to become White in look and label, stripped of any semblance of Native heritage. The children were not allowed to speak their Native tongues, some of them not knowing anything else. They were prohibited from acting in any way that might reflect the only culture they had ever known. At Pratt's Carlisle Indian Industrial School alone, the numbers revealed the truth of what this treatment did. Of the ten thousand children from 141 different tribes across the country, only a small fraction of them ever graduated. According to the Carlisle Indian School Project, there are 180 marked graves of Native children who died while attending. There were even more children who died while held captive at the Carlisle school and others across the county. Their bodies are only being discovered in modern times, exhumed by the army and people doing surveys of the land who are finding unmarked burial sites. An autograph book from one of the schools was found in the historical records with one child's message to a friend, "Please remember me when I'm in the grave." The US Bureau of Indian Affairs seemed to think Pratt had the right idea and made his school the model for more. There ended up being more than 350 government-funded boarding schools for Natives in the United States. Most of them followed the same ideology: Never let the children be themselves. Beat their language out of them. Punish them for practicing their cultures. Pratt and his followers certainly killed plenty of Indians, but they didn't save a damn thing.

Zen in the Art of Archery was translated into more than five languages and became a worldwide bestseller. The Japanese version was published in 1946. Hand in hand with the Zen and New Age booms in Europe and the United States, it was very fashionable as a trendy kind of "wisdom" from the 1950s through the 1970s. There is a surprisingly large number of foreigners who have said they formed their image not only of Japanese archery, but of Japanese culture itself, from reading Zen in the Art of Archery. The book became a widely discussed topic among the Japanese cultural elite as well. It is no exaggeration to say that it was accepted as a central text in the discussion of "Japaneseness" which took place form the 1960s through the 1970s. Proclaiming that the book presented the ideal image of Japanese culture and believing in Herrigel's writings 100 percent, countless numbers of people took it as the starting point for the development of their theories of Japaneseness. I do not know of any other document on the theory of Japaneseness that has been accepted this uncritically. Zen in the Art of Archery was a magic mirror that, for Japanese people, reflected the ideal image they had of themselves.

In 1963 the average left-wing French citizen hoped for a rosy future; his right-wing counterpart had reason to believe that France was key to the European project, and had cultural institutions, and nuclear bombs, too.3 In 2013 the average French citizen believes in nothing and no one, is frightened of the neighbors, is anxious about the future and regards the past with shame. Despite the gloom, this average person has a surprising resilience. Maintaining a capacity for reflection and foresight is vital. When the defense minister talks about “the fight against international terrorism”—an absurd expression that no longer has currency even in the US—to explain the intervention in Mali, we must accept that this is an advanced, and late, case of ideological takeover. When France categorizes Salafists, whom it hunts down in Mali, courts in Saudi Arabia and helps in Syria, within the catchall of “terrorism,” it is speaking the American language, and may well end up gibbering.

some historians call Sicily “the world’s island” because it has been conquered by so many peoples, owing to its location in the middle of the Mediterranean, valuable for trade and military reasons. Sicilians have been influenced by each culture, and the island’s amazingly diverse history is reflected in its dramatic architecture, ruggedly beautiful terrain, delicious food, sibilant language, even the faces of its people.

In the realm of expressing opinions and giving negative reviews, let's be mindful that what we say reflects who we are. Our words carry the power to shape perceptions and influence not just the work in question, but also the atmosphere of the entire community. As we navigate the landscape of criticism, may we choose our language thoughtfully and remember that constructive feedback can be impactful without resorting to disrespect. Let's contribute to a culture that values constructive criticism, appreciates the efforts of creators, and fosters an environment of growth and mutual respect

Everywhere the culture reproduces itself, reflects itself, as in a hall of mirrors - the landscape, the language, the currency, all bouncing off each other, recreating each other - and in the midst of those mirrors, both reflected and projecting, stands the child, discovering himself in these castle walls, these terraced hills, the liquid words he speaks, and now in this coloured paper, too.

Our language reflects our world. We give the things we see - things that matter - names.

In fact, puns appear so often and in such diverse forms and cultures throughout history that they appear to reflect something fundamental, enduring and perhaps even universal about human expression.

We do not start out in life immersed in our own self-consciousness (or even in that of things) but rather from the experience of other people. I never become aware of my own existence until I have already made contact with others; my reflection always brings me back to myself, yet for all that it owes much to my contacts with other people...The contact I make with myself is always mediated by a particular culture, or at least by a language that we have received from without and which guides us in our self-knowledge. So while ultimately the notion of a pure self, the mind, devoid of instruments and history, may well be useful as a critical ideal to set in opposition to the notion of a mere influx of ideas from the surrounding environment, such a self only develops into a free agent by way of the instrument of language and by taking part in the life of the world.

Not speaking Hebrew is not a moral flaw, and today’s American Jews have no access to Hebrew because of decisions that other people made. Nor can their lack of knowledge of Hebrew be fairly seen as an indication that American Jews are not wise or do not care. Their lack of facility with Hebrew, however, even on the most rudimentary level, limits them to encountering Israel through the lens of what the English-language press decides they should read, without direct access to Israel’s press, literature, music, television, or culture. How passionate could any human relationship be if almost every interaction was lived through a filter someone else had constructed? WHETHER JUDAISM IS A religion or a people is no mere academic matter. It is also not a matter of right or wrong. American Judaism had good reason to be attracted by Judaism-as-religion. Zionists had equally good reason for opting for peoplehood over religion. What is critical for us to understand is that the divide that Jews now confront reflects the roots of each of these communities and how Jews in each place define what it means to be a Jew.

In all of the languages of the five hundred original North American Indian cultures, and in most of the southern hemisphere, there is no word for "art" apart from the spiritual or tribal functions that any esthetic creation might serve. This creation is non-mimetic, that is, it is not a copy or shadow of the real but incorporates reality, in essence, and becomes the thing itself. For the word-sender, the singing of the poem is sacred and practical rather than secular and artistic. The purpose is to name, mythify; initiate, heal, unify, or psychically transport, rather than, as we understand the artistic function, for individual self-expression, entertainment, or purely esthetic pleasure. Beauty is not a secondary reflection of goodness, but, as with the Pueblos, "good" and "beautiful" are the same word.

Summing Up The context and overall language of Scripture suggests that the one-flesh bond spoken of in Genesis 2: 24 is essentially a lifelong kinship bond. The prophetic tradition in the Old Testament deepens the Bible’s understanding of this bond by speaking of God’s faithfulness to Israel as a marriage bond, emphasizing grace and lifelong faithfulness. This emphasis on kinship and bonding is reflected in each New Testament text that refers back to Genesis 2: 24. The biblical usage suggests that this emphasis on bonding (“ one flesh”) constitutes the essence of marriage, even where the procreative meaning of marriage cannot be fulfilled. This focus on the bonding implicit in becoming one flesh is the basis for the Bible’s categorical rejection of all forms of sexual promiscuity. People are not to say with their bodies what they cannot or will not say with the whole of their lives. It is clear that Scripture assumes that this one-flesh bond only takes place between a man and a woman. Yet there is nothing inherent in the biblical usage that would necessarily exclude committed gay or lesbian unions from consideration as one-flesh unions, when the essential characteristics of one-flesh unions as kinship bonds are held clearly in view. Therefore, what is normal in the biblical witness may not necessarily be normative in different cultural settings that are not envisioned by the biblical writers.

Hinduism" and the "mainstream"; how frequently are these words juxtaposed, and made synonymous, with each other by the ruling political party! "Mainstream": the word that would mean, in a democratic nation, the law-abiding democratic polity, is cunningly conflated, in the newspeak of our present government, with the religious majority; and those who don't belong to that majority become, by subconscious association and suggestion, anti-democratic, and breakers of the law. Ironically, saffron is the colour of our mainstream. Saffron, "gerua": its resonances are wholly to do with that powerful undercurrent in Hinduism, "vairagya", the melancholy and romantic possibility of renunciation. At what point, and how, did the colour of renunciation, and withdrawal from the world, become the symbol of a militant, and materialistic, majoritarianism? "Gerua" represents not what is Brahminical and conservative, but what is most radical about the Hindu religion; it is the colour not of belonging, or fitting in, but of exile, of the marginal man. Hindutva, while rewriting our secular histories, has also rewritten the language of Hinduism, and purged it of these meanings; and those of us who mourn the passing of secularism must also believe we are witnessing the passing, and demise, of the Hindu religion as we have known it.

Never discount another man's faith just because it is dressed in another language foreign to your own. Language can be used as a serious weapon in shining and sharing Truth, but can also be used to hide or distort it. For example, do not shun Hinduism because you do not understand it by its exterior, without first opening the Gita and patiently examining its interior. Honorable virtues prized by God are found in the majority of the world's religions. Never listen to another man's opinion of any faith without first truly examining it yourself from every angle, and questioning any possible motives behind those giving their opinion. A kind man would never put down another man's mother just for not liking her dress. So what makes you feel justified in tearing down another man's faith simply because he prefers referring to God using a different title? Or prefers worshiping him in a different mansion? Or prefers taking a different path to reach the same destination? Or for electing to wear a traditional uniform to perform his services or reflect his faith? Never reflect hatred in your speech, or act in superiority over another man, because it only shows to others that it is YOU who really does not understand God and his message. Any man who promotes hatred or violence towards another man is NOT Sikh, Hindu, Muslim, Christian, Jewish or any other God-loving faith on earth. God is LOVE and LIGHT, not hatred and ignorance. Any unbiased religious scholar will tell you that LOVE is God's message in all of the world's religions -- except Satanism.

It was, reflected Gamache, one of the fundamental differences between anglophone and francophone Quebecers; the English believed in individual rights and the French felt they had to protect collective rights. Protect their language and culture.

Both Buddhism and the Twelve Steps present our spiritual journey as a process, a movement from pain and confusion to happiness and wisdom. The process they describe is not, I think, unique to either of them, but reflects each tradition's attempt to solve the human riddle of suffering. As such, I think that they each tap into something deeper than the forms, language, cultural trappings, and historical context from which they spring. I believe that they each express something archetypal, a path deeply embedded in human consciousness that has been explored by seekers since humans awakened to their own mortality.

Every mistake is a chance to reflect, analyze, and revise. Every mistake—and every success—makes me a better teacher. But I also know that I couldn’t have made it without a collective of students, teachers, parents, and community members, like Mrs. Leona Wallace, who encouraged me, nurtured me, challenged me, and taught me. And who pushed me to understand that no matter where we teach or who we teach, we are always teaching about race and class.

how it has structured society and human relations. The dictionary definition of racism is usually insufficient. It is the common, taken-for-granted, dominant cultural definition. It is solely based on how the white majority and dominant culture define and discuss race and racism. Some fail to realize that the dictionary operates like a mirror, merely reflecting how we already commonly use language. The dictionary’s definition of a particular term does not mean it is the most insightful use of a term; it is just a commonly understood way of using it.

Oh, the South is great, the South is great! You can’t understand the language The food leaves you hungry The roads are narrow And you sleep in the rice fields The muddy roads are so slippery you can’t move It’s cloudy all day And the weather is really atrocious5 Such sentiments reflect the fact that the communists not only had to overcome a formidable physical barrier before they could conquer the rest of the country. They also had to cross a cultural, political and economic divide. For the Yangtze divided, as it still does, the predominantly wheat-eating, Mandarin-speaking, rather more conservative people of north China, with their generally closer association with the country’s ‘grand tradition’ of imperial power, from the rice-eating, dialect-speaking, more freewheeling, commercially minded southern Chinese, whose prosperous towns and cities enjoyed close links with the Chinese diaspora and the wider world in general. It was the boundary, if not exactly between two worlds, at least between the main two ‘sub-regions’ that make up China.

Scientists, famously, use a lot of mathematics, at least in many disciplines (including both cognitive science and economics). Much of this is simply statistics, and derives from the importance of exact measurement. But that is not the whole story. Natural languages and the distinctions they draw are evolutionary products shaped by the interaction of cultural and genetic selection. They therefore encode, in deeply embedded and mutually reinforcing levels, distinctions important to folk theories—that is, the nonscientific social-cognitive structures that organize relationships important to special human purposes. Mathematical language is quite different, and this reflects differences between the nature of mathematical and of practical reasoning. Mathematical reasoning begins from sets of rigorously fixed procedural concepts, and these fixed points then have absolute authority, relative to special purposes in application, over what can and cannot be stated in the language. If we suspect there may be some particular structural fact but cannot figure out how to express it mathematically, this does not show that there is no such fact; but it implies that we must do some more work, either logical or empirical or both, before we can say that we are quite sure just what the putative structural fact is that we are trying to claim.

Although technological and organizational changes have made giving more advantageous, there’s one feature of giving that’s more timeless: when we reflect on our guiding principles in life, many of us are intuitively drawn to giving. Over the past three decades, the esteemed psychologist Shalom Schwartz has studied the values and guiding principles that matter to people in different cultures around the world. One of his studies surveyed reasonably representative samples of thousands of adults in Australia, Chile, Finland, France, Germany, Israel, Malaysia, the Netherlands, South Africa, Spain, Sweden, and the United States. He translated his survey into a dozen languages, and asked respondents to rate the importance of different values. Here are a few examples: List 1 Wealth (money, material possessions) Power (dominance, control over others) Pleasure (enjoying life) Winning (doing better than others) List 2 Helpfulness (working for the well-being of others) Responsibility (being dependable) Social justice (caring for the disadvantaged) Compassion (responding to the needs of others) Takers favor the values in List 1, whereas givers prioritize the values in List 2. Schwartz wanted to know where most people would endorse giver values. Take a look back at the twelve countries above. Where do the majority of people endorse giver values above taker values? All of them. In all twelve countries, most people rate giving as their single most important value.