HI,
CAN U TELL ME WHERE I M ?
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Monday, June 18, 2007
Thursday, June 14, 2007
Socrates: Philosophical Life
Socrates
Socrates
Life and Teachings
. . Defining Piety
. . Methods / Aims
. . Civil Obedience
. . Knowing Virtue
Bibliography
Internet Sources
The most interesting and influential thinker in the fifth century was Socrates, whose dedication to careful reasoning transformed the entire enterprise. Since he sought genuine knowledge rather than mere victory over an opponent, Socrates employed the same logical tricks developed by the Sophists to a new purpose, the pursuit of truth. Thus, his willingness to call everything into question and his determination to accept nothing less than an adequate account of the nature of things make him the first clear exponent of critical philosophy.
Although he was well known during his own time for his conversational skills and public teaching, Socrates wrote nothing, so we are dependent upon his students (especially Xenophon and Plato) for any detailed knowledge of his methods and results. The trouble is that Plato was himself a philosopher who often injected his own theories into the dialogues he presented to the world as discussions between Socrates and other famous figures of the day. Nevertheless, it is usually assumed that at least the early dialogues of Plato provide a (fairly) accurate representation of Socrates himself.
Euthyphro: What is Piety?
In the Euqufrwn (Euthyphro), for example, Socrates engaged in a sharply critical conversation with an over-confident young man. Finding Euthyphro perfectly certain of his own ethical rectitude even in the morally ambiguous situation of prosecuting his own father in court, Socrates asks him to define what "piety" (moral duty) really is. The demand here is for something more than merely a list of which actions are, in fact, pious; instead, Euthyphro is supposed to provide a general definition that captures the very essence of what piety is. But every answer he offers is subjected to the full force of Socrates's critical thinking, until nothing certain remains.
Specifically, Socrates systematically refutes Euthyphro's suggestion that what makes right actions right is that the gods love (or approve of) them. First, there is the obvious problem that, since questions of right and wrong often generate interminable disputes, the gods are likely to disagree among themselves about moral matters no less often than we do, making some actions both right and wrong. Socrates lets Euthypro off the hook on this one by aggreeing—only for purposes of continuing the discussion—that the gods may be supposed to agree perfectly with each other. (Notice that this problem arises only in a polytheistic culture.)
More significantly, Socrates generates a formal dilemma from a (deceptively) simple question: "Is the pious loved by the gods because it is pious, or is it pious because it is loved by the gods?" (Euthyphro 10 a) Neither alternative can do the work for which Euthyphro intends his definition of piety. If right actions are pious only because the gods love them, then moral rightness is entirely arbitrary, depending only on the whims of the gods. If, on the other hand, the gods love right actions only because they are already right, then there must be some non-divine source of values, which we might come to know independently of their love.
In fact, this dilemma proposes a significant difficulty at the heart of any effort to define morality by reference to an external authority. (Consider, for example, parallel questions with a similar structure: "Do my parents approve of this action because it is right, or is it right because my parents approve of it?" or "Does the College forbid this activity because it is wrong, or is it wrong because the College forbids it?") On the second alternative in each case, actions become right (or wrong) solely because of the authority's approval (or disapproval); its choice, then, has no rational foundation, and it is impossible to attribute laudable moral wisdom to the authority itself. So this horn is clearly unacceptable. But on the first alternative, the authority approves (or disapproves) of certain actions because they are already right (or wrong) independently of it, and whatever rational standard it employs as a criterion for making this decision must be accessible to us as well as to it. Hence, we are in principle capable of distinguishing right from wrong on our own.
Thus, an application of careful techniques of reasoning results in genuine (if negative) progress in the resolution of a philosophical issue. Socrates's method of insistent questioning at least helps us to eliminate one bad answer to a serious question. At most, it points us toward a significant degree of intellectual independence. The character of Euthyphro, however, seems unaffected by the entire process, leaving the scene at the end of the dialogue no less self-confident than he had been at its outset. The use of Socratic methods, even when they clearly result in a rational victory, may not produce genuine conviction in those to whom they are applied.
Apology: The Examined Life
Because of his political associations with an earlier regime, the Athenian democracy put Socrates on trial, charging him with undermining state religion and corrupting young people. The speech he offered in his own defense, as reported in Plato's Apologhma (Apology), provides us with many reminders of the central features of Socrates's approach to philosophy and its relation to practical life.
Ironic Modesty:
Explaining his mission as a philosopher, Socrates reports an oracular message telling him that "No one is wiser than you." (Apology 21a) He then proceeds through a series of ironic descriptions of his efforts to disprove the oracle by conversing with notable Athenians who must surely be wiser. In each case, however, Socrates concludes that he has a kind of wisdom that each of them lacks: namely, an open awareness of his own ignorance.
Questioning Habit:
The goal of Socratic interrogation, then, is to help individuals to achieve genuine self-knowledge, even if it often turns out to be negative in character. As his cross-examination of Meletus shows, Socrates means to turn the methods of the Sophists inside-out, using logical nit-picking to expose (rather than to create) illusions about reality. If the method rarely succeeds with interlocutors, it can nevertheless be effectively internalized as a dialectical mode of reasoning in an effort to understand everything.
Devotion to Truth:
Even after he has been convicted by the jury, Socrates declines to abandon his pursuit of the truth in all matters. Refusing to accept exile from Athens or a commitment to silence as his penalty, he maintains that public discussion of the great issues of life and virtue is a necessary part of any valuable human life. "The unexamined life is not worth living." (Apology 38a) Socrates would rather die than give up philosophy, and the jury seems happy to grant him that wish.
Dispassionate Reason:
Even when the jury has sentenced him to death, Socrates calmly delivers his final public words, a speculation about what the future holds. Disclaiming any certainty about the fate of a human being after death, he nevertheless expresses a continued confidence in the power of reason, which he has exhibited (while the jury has not). Who really wins will remain unclear.
Plato's dramatic picture of a man willing to face death rather than abandoning his commitment to philosophical inquiry offers up Socrates as a model for all future philosophers. Perhaps few of us are presented with the same stark choice between philosophy and death, but all of us are daily faced with opportunities to decide between convenient conventionality and our devotion to truth and reason. How we choose determines whether we, like Socrates, deserve to call our lives philosophical.
Crito: The Individual and the State
Plato's description of Socrates's final days continued in the Kritwn (Crito). Now in prison awaiting execution, Socrates displays the same spirit of calm reflection about serious matters that had characterized his life in freedom. Even the patent injustice of his fate at the hands of the Athenian jury produces in Socrates no bitterness or anger. Friends arrive at the jail with a foolproof plan for his escape from Athens to a life of voluntary exile, but Socrates calmly engages them in a rational debate about the moral value of such an action.
Of course Crito and the others know their teacher well, and they come prepared to argue the merits of their plan. Escaping now would permit Socrates to fulfil his personal obligations in life. Moreover, if he does not follow the plan, many people will suppose that his friends did not care enough for him to arrange his escape. Therefore, in order to honor his commitments and preserve the reputation of his friends, Socrates ought to escape from jail.
But Socrates dismisses these considerations as irrelevant to a decision about what action is truly right. What other people will say clearly doesn't matter. As he had argued in the Apology, the only opinion that counts is not that of the majority of people generally, but rather that of the one individual who truly knows. The truth alone deserves to be the basis for decisions about human action, so the only proper apporoach is to engage in the sort of careful moral reasoning by means of which one may hope to reveal it.
Socrates's argument proceeds from the statement of a perfectly general moral principle to its application in his particular case:
One ought never to do wrong (even in response to the evil committed by another).
But it is always wrong to disobey the state.
Hence, one ought never to disobey the state.
And since avoiding the sentence of death handed down by the Athenian jury would be an action in disobedience the state, it follows Socrates ought not to escape.
The argument is a valid one, so we are committed to accepting its conclusion if we believe that its premises are true. The general commitment to act rightly is fundamental to a moral life, and it does seem clear that Socrates's escape would be a case of disobedience. But what about the second premise, the claim that it is always wrong for an individual to disobey the state? Surely that deserves further examination. In fact, Socrates pictures the laws of Athens proposing two independent lines of argument in favor of this claim:
First, the state is to us as a parent is to a child, and since it is always wrong for a child to disobey a parent, it follows that it is always wrong to disobey the state. (Crito 50e) Here we might raise serious doubts about the legitimacy of the analogy between our parents and the state. Obedience to our parents, after all, is a temporary obligation that we eventually outgrow by learning to make decisions for ourselves, while Socrates means to argue that obeying the state is a requirement right up until we die. Here it might be useful to apply the same healthy disrespect for moral authority that Socrates himself expressed in the Euthyphro.
The second argument is that it is always wrong to break an agreement, and since continuing to live voluntarily in a state constitutes an agreement to obey it, it is wrong to disobey that state. (Crito 52e) This may be a better argument; only the second premise seems open to question. Explicit agreements to obey some authority are common enough—in a matriculation pledge or a contract of employment, for example—but most of us have not entered into any such agreement with our government. Even if we suppose, as the laws suggest, that the agreement is an implicit one to which we are committed by our decision to remain within their borders, it is not always obvious that our choice of where to live is entirely subject to our individual voluntary control.
Nevertheless, these considerations are serious ones. Socrates himself was entirely convinced that the arguments hold, so he concluded that it would be wrong for him to escape from prison. As always, of course, his actions conformed to the outcome of his reasoning. Socrates chose to honor his commitment to truth and morality even though it cost him his life.
Socrates
Life and Teachings
. . Defining Piety
. . Methods / Aims
. . Civil Obedience
. . Knowing Virtue
Bibliography
Internet Sources
The most interesting and influential thinker in the fifth century was Socrates, whose dedication to careful reasoning transformed the entire enterprise. Since he sought genuine knowledge rather than mere victory over an opponent, Socrates employed the same logical tricks developed by the Sophists to a new purpose, the pursuit of truth. Thus, his willingness to call everything into question and his determination to accept nothing less than an adequate account of the nature of things make him the first clear exponent of critical philosophy.
Although he was well known during his own time for his conversational skills and public teaching, Socrates wrote nothing, so we are dependent upon his students (especially Xenophon and Plato) for any detailed knowledge of his methods and results. The trouble is that Plato was himself a philosopher who often injected his own theories into the dialogues he presented to the world as discussions between Socrates and other famous figures of the day. Nevertheless, it is usually assumed that at least the early dialogues of Plato provide a (fairly) accurate representation of Socrates himself.
Euthyphro: What is Piety?
In the Euqufrwn (Euthyphro), for example, Socrates engaged in a sharply critical conversation with an over-confident young man. Finding Euthyphro perfectly certain of his own ethical rectitude even in the morally ambiguous situation of prosecuting his own father in court, Socrates asks him to define what "piety" (moral duty) really is. The demand here is for something more than merely a list of which actions are, in fact, pious; instead, Euthyphro is supposed to provide a general definition that captures the very essence of what piety is. But every answer he offers is subjected to the full force of Socrates's critical thinking, until nothing certain remains.
Specifically, Socrates systematically refutes Euthyphro's suggestion that what makes right actions right is that the gods love (or approve of) them. First, there is the obvious problem that, since questions of right and wrong often generate interminable disputes, the gods are likely to disagree among themselves about moral matters no less often than we do, making some actions both right and wrong. Socrates lets Euthypro off the hook on this one by aggreeing—only for purposes of continuing the discussion—that the gods may be supposed to agree perfectly with each other. (Notice that this problem arises only in a polytheistic culture.)
More significantly, Socrates generates a formal dilemma from a (deceptively) simple question: "Is the pious loved by the gods because it is pious, or is it pious because it is loved by the gods?" (Euthyphro 10 a) Neither alternative can do the work for which Euthyphro intends his definition of piety. If right actions are pious only because the gods love them, then moral rightness is entirely arbitrary, depending only on the whims of the gods. If, on the other hand, the gods love right actions only because they are already right, then there must be some non-divine source of values, which we might come to know independently of their love.
In fact, this dilemma proposes a significant difficulty at the heart of any effort to define morality by reference to an external authority. (Consider, for example, parallel questions with a similar structure: "Do my parents approve of this action because it is right, or is it right because my parents approve of it?" or "Does the College forbid this activity because it is wrong, or is it wrong because the College forbids it?") On the second alternative in each case, actions become right (or wrong) solely because of the authority's approval (or disapproval); its choice, then, has no rational foundation, and it is impossible to attribute laudable moral wisdom to the authority itself. So this horn is clearly unacceptable. But on the first alternative, the authority approves (or disapproves) of certain actions because they are already right (or wrong) independently of it, and whatever rational standard it employs as a criterion for making this decision must be accessible to us as well as to it. Hence, we are in principle capable of distinguishing right from wrong on our own.
Thus, an application of careful techniques of reasoning results in genuine (if negative) progress in the resolution of a philosophical issue. Socrates's method of insistent questioning at least helps us to eliminate one bad answer to a serious question. At most, it points us toward a significant degree of intellectual independence. The character of Euthyphro, however, seems unaffected by the entire process, leaving the scene at the end of the dialogue no less self-confident than he had been at its outset. The use of Socratic methods, even when they clearly result in a rational victory, may not produce genuine conviction in those to whom they are applied.
Apology: The Examined Life
Because of his political associations with an earlier regime, the Athenian democracy put Socrates on trial, charging him with undermining state religion and corrupting young people. The speech he offered in his own defense, as reported in Plato's Apologhma (Apology), provides us with many reminders of the central features of Socrates's approach to philosophy and its relation to practical life.
Ironic Modesty:
Explaining his mission as a philosopher, Socrates reports an oracular message telling him that "No one is wiser than you." (Apology 21a) He then proceeds through a series of ironic descriptions of his efforts to disprove the oracle by conversing with notable Athenians who must surely be wiser. In each case, however, Socrates concludes that he has a kind of wisdom that each of them lacks: namely, an open awareness of his own ignorance.
Questioning Habit:
The goal of Socratic interrogation, then, is to help individuals to achieve genuine self-knowledge, even if it often turns out to be negative in character. As his cross-examination of Meletus shows, Socrates means to turn the methods of the Sophists inside-out, using logical nit-picking to expose (rather than to create) illusions about reality. If the method rarely succeeds with interlocutors, it can nevertheless be effectively internalized as a dialectical mode of reasoning in an effort to understand everything.
Devotion to Truth:
Even after he has been convicted by the jury, Socrates declines to abandon his pursuit of the truth in all matters. Refusing to accept exile from Athens or a commitment to silence as his penalty, he maintains that public discussion of the great issues of life and virtue is a necessary part of any valuable human life. "The unexamined life is not worth living." (Apology 38a) Socrates would rather die than give up philosophy, and the jury seems happy to grant him that wish.
Dispassionate Reason:
Even when the jury has sentenced him to death, Socrates calmly delivers his final public words, a speculation about what the future holds. Disclaiming any certainty about the fate of a human being after death, he nevertheless expresses a continued confidence in the power of reason, which he has exhibited (while the jury has not). Who really wins will remain unclear.
Plato's dramatic picture of a man willing to face death rather than abandoning his commitment to philosophical inquiry offers up Socrates as a model for all future philosophers. Perhaps few of us are presented with the same stark choice between philosophy and death, but all of us are daily faced with opportunities to decide between convenient conventionality and our devotion to truth and reason. How we choose determines whether we, like Socrates, deserve to call our lives philosophical.
Crito: The Individual and the State
Plato's description of Socrates's final days continued in the Kritwn (Crito). Now in prison awaiting execution, Socrates displays the same spirit of calm reflection about serious matters that had characterized his life in freedom. Even the patent injustice of his fate at the hands of the Athenian jury produces in Socrates no bitterness or anger. Friends arrive at the jail with a foolproof plan for his escape from Athens to a life of voluntary exile, but Socrates calmly engages them in a rational debate about the moral value of such an action.
Of course Crito and the others know their teacher well, and they come prepared to argue the merits of their plan. Escaping now would permit Socrates to fulfil his personal obligations in life. Moreover, if he does not follow the plan, many people will suppose that his friends did not care enough for him to arrange his escape. Therefore, in order to honor his commitments and preserve the reputation of his friends, Socrates ought to escape from jail.
But Socrates dismisses these considerations as irrelevant to a decision about what action is truly right. What other people will say clearly doesn't matter. As he had argued in the Apology, the only opinion that counts is not that of the majority of people generally, but rather that of the one individual who truly knows. The truth alone deserves to be the basis for decisions about human action, so the only proper apporoach is to engage in the sort of careful moral reasoning by means of which one may hope to reveal it.
Socrates's argument proceeds from the statement of a perfectly general moral principle to its application in his particular case:
One ought never to do wrong (even in response to the evil committed by another).
But it is always wrong to disobey the state.
Hence, one ought never to disobey the state.
And since avoiding the sentence of death handed down by the Athenian jury would be an action in disobedience the state, it follows Socrates ought not to escape.
The argument is a valid one, so we are committed to accepting its conclusion if we believe that its premises are true. The general commitment to act rightly is fundamental to a moral life, and it does seem clear that Socrates's escape would be a case of disobedience. But what about the second premise, the claim that it is always wrong for an individual to disobey the state? Surely that deserves further examination. In fact, Socrates pictures the laws of Athens proposing two independent lines of argument in favor of this claim:
First, the state is to us as a parent is to a child, and since it is always wrong for a child to disobey a parent, it follows that it is always wrong to disobey the state. (Crito 50e) Here we might raise serious doubts about the legitimacy of the analogy between our parents and the state. Obedience to our parents, after all, is a temporary obligation that we eventually outgrow by learning to make decisions for ourselves, while Socrates means to argue that obeying the state is a requirement right up until we die. Here it might be useful to apply the same healthy disrespect for moral authority that Socrates himself expressed in the Euthyphro.
The second argument is that it is always wrong to break an agreement, and since continuing to live voluntarily in a state constitutes an agreement to obey it, it is wrong to disobey that state. (Crito 52e) This may be a better argument; only the second premise seems open to question. Explicit agreements to obey some authority are common enough—in a matriculation pledge or a contract of employment, for example—but most of us have not entered into any such agreement with our government. Even if we suppose, as the laws suggest, that the agreement is an implicit one to which we are committed by our decision to remain within their borders, it is not always obvious that our choice of where to live is entirely subject to our individual voluntary control.
Nevertheless, these considerations are serious ones. Socrates himself was entirely convinced that the arguments hold, so he concluded that it would be wrong for him to escape from prison. As always, of course, his actions conformed to the outcome of his reasoning. Socrates chose to honor his commitment to truth and morality even though it cost him his life.
What the bible says
There is no-one righteous, not even one; there is no-one who understands, no-one who seeks God. All have turned away
TWO WAYS TO LIVE:the choice we all face
1.
The first point of the Christian message is that God is in charge of the world. He is the ruler, the supreme president, the king. Unlike human rulers, however, God always does what is best for his subjects. He is the kind of king you’d like to be ruled by.
God rules the world because he made the world. Like a potter with his clay, God fashioned the world into just the shape he wished, with all its amazing details. He made it, and he owns it.
He also made us. God created people who were something like himself, and put them in charge of the world—to rule it, to care for it, to be responsible for it, and to enjoy all its beauty and goodness. He appointed humanity to supervise and look after the world, but always under his own authority, honouring him and obeying his directions.
You can see this represented in the illustration above: God is the ruler (the crown) and humanity is created to live in and rule God’s world under God’s loving authority.
It all sounds rather ideal—God in heaven, people ruling the world according to his directions, and everything right with the world. But everything is very obviously not right—with us or the world.
2.
The sad truth is that, from the very beginning, men and women everywhere have rejected God by doing things their own way. We all do this. We don’t like someone telling us what to do or how to live—least of all God—and so we rebel against him in lots of different ways. We ignore him and just get on with our own lives; or we disobey his instructions for living in his world; or we shake our puny fists in his face and tell him to get lost.
How ever we do it, we are all rebels, because we don’t live God’s way. We prefer to follow our own desires, and to run things our own way, without God. This rebellious, self-sufficient attitude is what the Bible calls ‘sin’.
The trouble is, in rejecting God we make a mess not only of our own lives, but of our society and the world. The whole world is full of people bent on doing what suits them, and not following God’s ways. We all act like little gods, with our own crowns, competing with one another. The result is misery. The suffering and injustice that we see around us all go back to our basic rebellion against God.
By rebelling against God, we’ve made a terrible mess of things. The question is: what will God do about it?
The first point of the Christian message is that God is in charge of the world. He is the ruler, the supreme president, the king. Unlike human rulers, however, God always does what is best for his subjects. He is the kind of king you’d like to be ruled by.
God rules the world because he made the world. Like a potter with his clay, God fashioned the world into just the shape he wished, with all its amazing details. He made it, and he owns it.
He also made us. God created people who were something like himself, and put them in charge of the world—to rule it, to care for it, to be responsible for it, and to enjoy all its beauty and goodness. He appointed humanity to supervise and look after the world, but always under his own authority, honouring him and obeying his directions.
You can see this represented in the illustration above: God is the ruler (the crown) and humanity is created to live in and rule God’s world under God’s loving authority.
It all sounds rather ideal—God in heaven, people ruling the world according to his directions, and everything right with the world. But everything is very obviously not right—with us or the world.
2.
The sad truth is that, from the very beginning, men and women everywhere have rejected God by doing things their own way. We all do this. We don’t like someone telling us what to do or how to live—least of all God—and so we rebel against him in lots of different ways. We ignore him and just get on with our own lives; or we disobey his instructions for living in his world; or we shake our puny fists in his face and tell him to get lost.
How ever we do it, we are all rebels, because we don’t live God’s way. We prefer to follow our own desires, and to run things our own way, without God. This rebellious, self-sufficient attitude is what the Bible calls ‘sin’.
The trouble is, in rejecting God we make a mess not only of our own lives, but of our society and the world. The whole world is full of people bent on doing what suits them, and not following God’s ways. We all act like little gods, with our own crowns, competing with one another. The result is misery. The suffering and injustice that we see around us all go back to our basic rebellion against God.
By rebelling against God, we’ve made a terrible mess of things. The question is: what will God do about it?
Wednesday, June 13, 2007
Rules of the Game of Life
Life is played on a grid of square cells--like a chess board but extending infinitely in every direction. A cell can be live or dead. A live cell is shown by putting a marker on its square. A dead cell is shown by leaving the square empty. Each cell in the grid has a neighborhood consisting of the eight cells in every direction including diagonals.
To apply one step of the rules, we count the number of live neighbors for each cell. What happens next depends on this number.
A dead cell with exactly three live neighbors becomes a live cell (birth).
A live cell with two or three live neighbors stays alive (survival).
In all other cases, a cell dies or remains dead (overcrowding or loneliness).
Note: The number of live neighbors is always based on the cells before the rule was applied. In other words, we must first find all of the cells that change before changing any of them. Sounds like a job for a computer!
To apply one step of the rules, we count the number of live neighbors for each cell. What happens next depends on this number.
A dead cell with exactly three live neighbors becomes a live cell (birth).
A live cell with two or three live neighbors stays alive (survival).
In all other cases, a cell dies or remains dead (overcrowding or loneliness).
Note: The number of live neighbors is always based on the cells before the rule was applied. In other words, we must first find all of the cells that change before changing any of them. Sounds like a job for a computer!
Sound Therapy
This therapy employs sound in an organized or rhythmic form to disentangle the stressed out nerves and brain, relaxing the mind-body as a whole. Certain sounds have telling effect upon the state of our brain. Most of the sounds heard in the world today are 'dis-charging' sounds, draining the brain of its vital energy. Sound therapy is a method of beneficially recharging the cortex of the brain and distributing the latent energy throughout the nervous system. Usually, the effect of therapeutic sound upon a person is one of vitalizing, harmonizing and healing at almost every level of being. Sound therapy is one of the most preferred techniques for relieving negative effects of stress.
Brain energy is a form of electricity, engendered by the central grey nuclei. These are like batteries constantly recharging the brain. The cells of the cortex are the ones which are most energy laden and are accumulated particularly in the zone of the high frequency. High frequency sound transmitted to the brain via the ear activates these cells and releases hitherto untapped energy. As a consequence the balance in body vibration is restored and one can feel relaxed, and lighter.
Sound Therapy is simple in practice. It consists of listening to therapeutic sounds, on quality equipment, for at least three hours a day to a total of 100 to 200 hours. The therapist decides the length of time depending on the condition of patients.
Brain energy is a form of electricity, engendered by the central grey nuclei. These are like batteries constantly recharging the brain. The cells of the cortex are the ones which are most energy laden and are accumulated particularly in the zone of the high frequency. High frequency sound transmitted to the brain via the ear activates these cells and releases hitherto untapped energy. As a consequence the balance in body vibration is restored and one can feel relaxed, and lighter.
Sound Therapy is simple in practice. It consists of listening to therapeutic sounds, on quality equipment, for at least three hours a day to a total of 100 to 200 hours. The therapist decides the length of time depending on the condition of patients.
'stress'
The word 'stress' is defined by the Oxford Dictionary as "a state of affair involving demand on physical or mental energy". A condition or circumstance (not always adverse), which can disturb the normal physical and mental health of an individual. In medical parlance 'stress' is defined as a perturbation of the body's homeostasis. This demand on mind-body occurs when it tries to cope with incessant changes in life. A 'stress' condition seems 'relative' in nature. Extreme stress conditions, psychologists say, are detrimental to human health but in moderation stress is normal and, in many cases, proves useful. Stress, nonetheless, is synonymous with negative conditions. Today, with the rapid diversification of human activity, we come face to face with numerous causes of stress and the symptoms of stress and depression.
At one point or the other everybody suffers from stress. Relationship demands, physical as well as mental health problems, pressure at workplaces, traffic snarls, meeting deadlines, growing-up tensions—all of these conditions and situations are valid causes of stress. People have their own methods of stress management. In some people, stress-induced adverse feelings and anxieties tend to persist and intensify. Learning to understand and master stress management techniques can help prevent the counter effects of this urban malaise.
"Nothing gives one person so much advantage over another as to remain always cool and unruffled under all circumstances."
—Thomas Jefferson
In a challenging situation the brain prepares the body for defensive action—the fight or flight response by releasing stress hormones, namely, cortisone and adrenaline. These hormones raise the blood pressure and the body prepares to react to the situation. With a concrete defensive action (fight response) the stress hormones in the blood get used up, entailing reduced stress effects and symptoms of anxiety.
When we fail to counter a stress situation (flight response) the hormones and chemicals remain unreleased in the blood stream for a long period of time. It results in stress related physical symptoms such as tense muscles, unfocused anxiety, dizziness and rapid heartbeats. We all encounter various stressors (causes of stress) in everyday life, which can accumulate, if not released. Subsequently, it compels the mind and body to be in an almost constant alarm-state in preparation to fight or flee. This state of accumulated stress can increase the risk of both acute and chronic psychosomatic illnesses and weaken the immune system of the human body. Top
Stress can cause headaches, irritable bowel syndrome, eating disorder, allergies, insomnia, backaches, frequent cold and fatigue to diseases such as hypertension, asthma, diabetes, heart ailments and even cancer. In fact, Sanjay Chugh, a leading Indian psychologist, says that 70 per cent to 90 per cent of adults visit primary care physicians for stress-related problems. Scary enough. But where do we err?
Just about everybody—men, women, children and even fetuses—suffer from stress. Relationship demands, chronic health problems, pressure at workplaces, traffic snarls, meeting deadlines, growing-up tensions or a sudden bearish trend in the bourse can trigger stress conditions. People react to it in their own ways. In some people, stress-induced adverse feelings and anxieties tend to persist and intensify. Learning to understand and manage stress can prevent the counter effects of stress.
Methods of coping with stress are aplenty. The most significant or sensible way out is a change in lifestyle. Relaxation techniques such as meditation, physical exercises, listening to soothing music, deep breathing, various natural and alternative methods, personal growth techniques, visualization and massage are some of the most effective of the known non-invasive stress busters.
Top
The words 'positive' and 'stress' may not often go together. But, there are innumerable instances of athletes rising to the challenge of stress and achieving the unachievable, scientists stressing themselves out over a point to bring into light the most unthinkable secrets of the phenomenal world, and likewise a painter, a composer or a writer producing the best paintings, the most lilting of tunes or the most appealing piece of writing by pushing themselves to the limit. Psychologists second the opinion that some 'stress' situations can actually boost our inner potential and can be creatively helpful. Sudha Chandran, an Indian danseus, lost both of her legs in an accident. But, the physical and social inadequacies gave her more impetus to carry on with her dance performances with the help of prosthetic legs rather than deter her spirits.
Experts tell us that stress, in moderate doses, are necessary in our life. Stress responses are one of our body's best defense systems against outer and inner dangers. In a risky situation (in case of accidents or a sudden attack on life et al), body releases stress hormones that instantly make us more alert and our senses become more focused. The body is also prepared to act with increased strength and speed in a pressure situation. It is supposed to keep us sharp and ready for action.
Research suggests that stress can actually increase our performance. Instead of wilting under stress, one can use it as an impetus to achieve success. Stress can stimulate one's faculties to delve deep into and discover one's true potential. Under stress the brain is emotionally and biochemically stimulated to sharpen its performance.
Top
A working class mother in down town California, Erin Brokovich, accomplished an extraordinary feat in the 1990s when she took up a challenge against the giant industrial house Pacific Gas & Electric. The unit was polluting the drinking water of the area with chromium effluents. Once into it, Brockovich had to work under tremendous stress taking on the bigwigs of the society. By her own account, she had to study as many as 120 research articles to find if chromium 6 was carcinogenic. Going from door to door, Erin signed up over 600 plaintiffs, and with attorney Ed Masry went on to receive the largest court settlement, for the town people, ever paid in a direct action lawsuit in the U.S. history—$333 million. It's an example of an ordinary individual triumphing over insurmountable odds under pressure. If handled positively stress can induce people to discover their inherent talents.
Stress is, perhaps, necessary to occasionally clear cobwebs from our thinking. If approached positively, stress can help us evolve as a person by letting go of unwanted thoughts and principle in our life. Very often, at various crossroads of life, stress may remind you of the transitory nature of your experiences, and may prod you to look for the true happiness of life. Top
Stress has existed throughout the evolution. About 4 billion years ago, violent collision of rock and ice along with dust and gas, led to the formation of a new planet. The planet survive more than 100 million years of meltdown to give birth to microscopic life . These first organisms endured the harshest of conditions—lack of oxygen, exposure to sun's UV rays and other inhospitable elements, to hang on to their dear life. Roughly 300,000 years ago, the Neanderthals learnt to use fire in a controlled way, to survive the Glacial Age. And around 30,000 years, Homo sapiens with their dominant gene constitutions and better coping skills, won the game of survival. Each step of evolution a test of survival, and survival, a matter of coping with the stress of changing conditions.
Millions of trials and errors in the life process have brought men to this stage. Coping with events to survive has led men to invent extraordinary technologies, beginning with a piece of sharpened stone. Top
From the viewpoint of microevolution, stress induction of transpositions is a powerful factor, generating new genetic variations in populations under stressful environmental conditions. Passing through a 'bottleneck', a population can rapidly and significantly alters its population norm and become the founder of new, evolved forms.
Gene transposition through Transposable Elements (TE)—'jumping genes', is a major source of genetic change, including the creation of novel genes, the alteration of gene expression in development, and the genesis of major genomic rearrangements. In a research on 'the significance of responses of the genome to challenges,' the Nobel Prize winning scientist Barbara McClintock, characterized these genetic phenomena as 'genomic shock'.This occurs due to recombinational events between TE insertions (high and low insertion polymorphism) and host genome. But, as a rule TEs remain immobilized until some stress factor (temperature, irradiation, DNA damage, the introduction of foreign chromatin, viruses, etc.) activates their elements.
The moral remains that we can work a stress condition to our advantage or protect ourselves from its untoward follow-throughs subject to how we handle a stress situation. The choice is between becoming a slave to the stressful situations of life or using them to our advantage.
At one point or the other everybody suffers from stress. Relationship demands, physical as well as mental health problems, pressure at workplaces, traffic snarls, meeting deadlines, growing-up tensions—all of these conditions and situations are valid causes of stress. People have their own methods of stress management. In some people, stress-induced adverse feelings and anxieties tend to persist and intensify. Learning to understand and master stress management techniques can help prevent the counter effects of this urban malaise.
"Nothing gives one person so much advantage over another as to remain always cool and unruffled under all circumstances."
—Thomas Jefferson
In a challenging situation the brain prepares the body for defensive action—the fight or flight response by releasing stress hormones, namely, cortisone and adrenaline. These hormones raise the blood pressure and the body prepares to react to the situation. With a concrete defensive action (fight response) the stress hormones in the blood get used up, entailing reduced stress effects and symptoms of anxiety.
When we fail to counter a stress situation (flight response) the hormones and chemicals remain unreleased in the blood stream for a long period of time. It results in stress related physical symptoms such as tense muscles, unfocused anxiety, dizziness and rapid heartbeats. We all encounter various stressors (causes of stress) in everyday life, which can accumulate, if not released. Subsequently, it compels the mind and body to be in an almost constant alarm-state in preparation to fight or flee. This state of accumulated stress can increase the risk of both acute and chronic psychosomatic illnesses and weaken the immune system of the human body. Top
Stress can cause headaches, irritable bowel syndrome, eating disorder, allergies, insomnia, backaches, frequent cold and fatigue to diseases such as hypertension, asthma, diabetes, heart ailments and even cancer. In fact, Sanjay Chugh, a leading Indian psychologist, says that 70 per cent to 90 per cent of adults visit primary care physicians for stress-related problems. Scary enough. But where do we err?
Just about everybody—men, women, children and even fetuses—suffer from stress. Relationship demands, chronic health problems, pressure at workplaces, traffic snarls, meeting deadlines, growing-up tensions or a sudden bearish trend in the bourse can trigger stress conditions. People react to it in their own ways. In some people, stress-induced adverse feelings and anxieties tend to persist and intensify. Learning to understand and manage stress can prevent the counter effects of stress.
Methods of coping with stress are aplenty. The most significant or sensible way out is a change in lifestyle. Relaxation techniques such as meditation, physical exercises, listening to soothing music, deep breathing, various natural and alternative methods, personal growth techniques, visualization and massage are some of the most effective of the known non-invasive stress busters.
Top
The words 'positive' and 'stress' may not often go together. But, there are innumerable instances of athletes rising to the challenge of stress and achieving the unachievable, scientists stressing themselves out over a point to bring into light the most unthinkable secrets of the phenomenal world, and likewise a painter, a composer or a writer producing the best paintings, the most lilting of tunes or the most appealing piece of writing by pushing themselves to the limit. Psychologists second the opinion that some 'stress' situations can actually boost our inner potential and can be creatively helpful. Sudha Chandran, an Indian danseus, lost both of her legs in an accident. But, the physical and social inadequacies gave her more impetus to carry on with her dance performances with the help of prosthetic legs rather than deter her spirits.
Experts tell us that stress, in moderate doses, are necessary in our life. Stress responses are one of our body's best defense systems against outer and inner dangers. In a risky situation (in case of accidents or a sudden attack on life et al), body releases stress hormones that instantly make us more alert and our senses become more focused. The body is also prepared to act with increased strength and speed in a pressure situation. It is supposed to keep us sharp and ready for action.
Research suggests that stress can actually increase our performance. Instead of wilting under stress, one can use it as an impetus to achieve success. Stress can stimulate one's faculties to delve deep into and discover one's true potential. Under stress the brain is emotionally and biochemically stimulated to sharpen its performance.
Top
A working class mother in down town California, Erin Brokovich, accomplished an extraordinary feat in the 1990s when she took up a challenge against the giant industrial house Pacific Gas & Electric. The unit was polluting the drinking water of the area with chromium effluents. Once into it, Brockovich had to work under tremendous stress taking on the bigwigs of the society. By her own account, she had to study as many as 120 research articles to find if chromium 6 was carcinogenic. Going from door to door, Erin signed up over 600 plaintiffs, and with attorney Ed Masry went on to receive the largest court settlement, for the town people, ever paid in a direct action lawsuit in the U.S. history—$333 million. It's an example of an ordinary individual triumphing over insurmountable odds under pressure. If handled positively stress can induce people to discover their inherent talents.
Stress is, perhaps, necessary to occasionally clear cobwebs from our thinking. If approached positively, stress can help us evolve as a person by letting go of unwanted thoughts and principle in our life. Very often, at various crossroads of life, stress may remind you of the transitory nature of your experiences, and may prod you to look for the true happiness of life. Top
Stress has existed throughout the evolution. About 4 billion years ago, violent collision of rock and ice along with dust and gas, led to the formation of a new planet. The planet survive more than 100 million years of meltdown to give birth to microscopic life . These first organisms endured the harshest of conditions—lack of oxygen, exposure to sun's UV rays and other inhospitable elements, to hang on to their dear life. Roughly 300,000 years ago, the Neanderthals learnt to use fire in a controlled way, to survive the Glacial Age. And around 30,000 years, Homo sapiens with their dominant gene constitutions and better coping skills, won the game of survival. Each step of evolution a test of survival, and survival, a matter of coping with the stress of changing conditions.
Millions of trials and errors in the life process have brought men to this stage. Coping with events to survive has led men to invent extraordinary technologies, beginning with a piece of sharpened stone. Top
From the viewpoint of microevolution, stress induction of transpositions is a powerful factor, generating new genetic variations in populations under stressful environmental conditions. Passing through a 'bottleneck', a population can rapidly and significantly alters its population norm and become the founder of new, evolved forms.
Gene transposition through Transposable Elements (TE)—'jumping genes', is a major source of genetic change, including the creation of novel genes, the alteration of gene expression in development, and the genesis of major genomic rearrangements. In a research on 'the significance of responses of the genome to challenges,' the Nobel Prize winning scientist Barbara McClintock, characterized these genetic phenomena as 'genomic shock'.This occurs due to recombinational events between TE insertions (high and low insertion polymorphism) and host genome. But, as a rule TEs remain immobilized until some stress factor (temperature, irradiation, DNA damage, the introduction of foreign chromatin, viruses, etc.) activates their elements.
The moral remains that we can work a stress condition to our advantage or protect ourselves from its untoward follow-throughs subject to how we handle a stress situation. The choice is between becoming a slave to the stressful situations of life or using them to our advantage.
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