Sure, patience, understanding and tolerance is a way to genuinely get things done over the long run, but another law underpins that law. If there is nothing you can immediately do about things or even have unfulfilled revenge feelings or an unrequited anger, let it go and become successful no matter what on your own terms. Recently, I was reading an old article by Napoleon Hill on temporary failure, and it is saying what I am saying in this article here.
This is probably the first thing I came to know myself. Now I have come to experience death for 18 years of my life (make it 15 years because in the very first three years of your life are experiencing life). Even it is not right to say life. I am now able to judge that I am in the womb of life right now or just entered. And life's pregnancy is not life of woman's.
The traditional American philosophy is characterized by the concept of natural law and the rule of law, etc. That our social and political laws should reflect the natural laws of human nature. They're based on the premise that self interest and competition are inherent attributes of human nature. Our social and governmental systems are designed to channel these natural aspects of human nature into a more perfect union.
Management is a process to align people and to commit them for a goal of social benefit. Management is a part of life. In this scenario the modern management concept is mainly set of skills like vision leadership, motivation, excellence in work, achieving goals, attitude towards work, and nature of individual, decision- making and planning. All these things are discussed in Gita with a very sharp insight and analysis to consider it still relevant and it can be a part of modern management syllabus.
It has been observed that an inadequate understanding of the fundamental difference between aesthetics and ethics brings about an inevitable collapse of cultures. This ignorance, in part, has been forced upon the general Western populace through an illogical mixture of religious and politically organised core curriculum studies that dominate the philosophies of Western scientific culture.
Jarring is the truth that beside the unconditional love of folk - epitomised by the glorious extended family function - there are fleeting moments, intense, but without the thing to say or do. Love comes so strong 'the right thing' escapes the instant. A theory we'd like to complete in practice is unfeasible - to know what to be, do or say at the just the time it's needed.
The identity between Atman and Brahman can be fabulously explained with an example of a piece of printed textile with lots of flowers. Imagine a piece of a textile with colored flower garden. The various flowers together form the flower garden with multiple plants, a variety of flowers of different shapes, sizes and colors. Let us say this flower garden is similar to the entire cosmos.
When I say the words "song and dance, " I do not mean performance, I mean what all honest philosophers, pundits, and people have been saying throughout history. It is a big song and dance in comparison with the reality of what people have been doing throughout said history of the world. What I mean is, reality does not line up with the song and dance routines that have been done throughout history for honesty, reality and reason.
A couple of instant coffee granules miss the cup as they often do first thing in the morning. With slow sleepy swipes, I mop them up while I wait for the kettle to boil. If I've managed to convey the right number of coffee granules from the coffee jar to my mug, and added precisely the right amount of sugar, milk and hot water, then it will be a good cup of coffee.
This article is the second and final installment of a two-part series on Zeno of Elea. In the first article, we noted the first five paradoxes on Zeno, in addition to some interpretive gray areas. I should note again that scholars debate the most appropriate interpretation of Zeno, particularly in light of our limited primary sources. For the sake of this article, I hold to the traditional interpretation of Zeno, put forth by Plato, in which Zeno's paradoxes build on and support the work of this teacher Parmenides.