April 2007
Monthly Archive
General27 Apr 2007 01:00 pm
Concerta: Benefits and Side Effects
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erta: Benefits and Side Effects
by: Jeannine Virtue
A number of ADHD medications are hitting the market, joining the old Ritalin standby. Concerta, in its relatively short existence, has already grabbed a sizeable portion of the ADHD medication market share.
Although Concerta offers a number of advantages over the older ADHD medications, it also has several side effects that people with Attention Deficit and parents of Attention Deficit children should be aware of before administering this medication.
Concerta medication for ADHD and ADD is a once-daily treatment and, when introduced, was the first time-release formula. A modified version of Adderall, Adderall XR, followed with a time-released delivery system.
The Concerta capsule has an outer coat of medication that dissolves quickly and then two small compartments of medication inside that release gradually. The time-released system of the Concerta capsule provides up to 12-hour coverage and provides more even coverage for ADHD symptoms but there are a few drawbacks with the capsule form.
Concerta Side Effects:
Concerta side effects seem less pronounced than Ritalin and Dexedrine side effects. Although Concerta side effects are less pronounced than the older medications side effects, the Concerta medication for ADD and ADHD still pose negative side effects, as do other ADHD medications.
Concerta Side Effects include:
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Concerta should not be used by people with marked anxiety or agitation, glaucoma, or tics or during treatment with monoamine oxidase inhibitors.
The stimulant methylphenidate, also used in Ritalin, is the active ingredient in the Concerta medication for ADHD and ADD. The medical community has not yet determined the long-term effects of having methylphenidate in the bloodstream for prolonged hours every day for numbers of years.
In stating the potential for abuse and dependence on this drug, the Concerta manufacturer also instructs people to inform their doctor if their child has ever used or been dependent on alcohol or drugs, or if the child is now using or dependent on alcohol or drugs.
Concerta, along with all other ADHD medications currently on the market, is not recommended for children under the age of six since its safety and effectiveness has not been determined. Despite ADHD drug manufacturer’s own labels warning against prescribing these powerful drugs to young children, doctors increasingly prescribe ADD medications to children under the manufacturer recommended age.
Parents should carefully consider the health effects of placing small children on medications for ADD and ADHD, even if the child’s health care provider prescribes an medication for ADHD or ADD.
The Concerta medication is about 70 percent effective in decreasing the symptoms of Attention Deficit Disorder, which is about the same level of effectiveness to Ritalin, Adderall and Strattera.
Although the prevailing ADHD medications have about the same level of effectiveness on the general population, children and adults react differently to the different formulations. Ritalin might produce severe side effects while Concerta side effects might be minimal. Adderall side effects could present themselves differently than Strattera side effects.
People using ADHD medications know that these little pills are never the cure-all answer. Attention Deficit requires a multifaceted approach which requires many different tactics and combination of tactics. What works is highly individual, depending on individual needs.
Many people with Attention Deficit Disorder and parents of children with Attention Deficit Disorder find great Attention Deficit Disorder and ADHD success from diet supplementation - especially with amino acids and essential fatty acids - a shift in parenting tactics, modifying the home and school environment, biofeedback, neuro-linguistic programming, stress relief measures and exercise.
The greatest successes are found by being bold and trying a combination of many measures.
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Definition Of Addiction
General20 Apr 2007 01:02 pm
Why File a Zyprexa Lawsuit?
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Whenever you have your health severely affected by a medication (especially in regards to lack of information or warning about the potential harm), you have the right to protect yourself and to be compensated for these detrimental consequences. This is especially true for the drug Zyprexa. Users who have taken Zyprexa have developed diabetes, pancreatitis, hyperglycemia and even death from a diabetes-induced heart attack.
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Since the year 2000 the warning signs for Zyprexa have been surfacing, but Eli Lilly didn t begin to acknowledge the problems until much later when the FDA intervened. In fact, the FDA finally had to order drug maker Eli Lilly to change the label, warning patients of the dire complications as a result of the drug. Hundreds of patients had adverse reactions and reported complaints of hyperglycemia, diabetes, ketoacidosis, pancreatitis and other related conditions.
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Unfortunately there have been 288 diabetes cases reported in Zyprexa patients, with 23 of them resulting in fatalities. While Eli Lilly has acknowledged the dangerous life-threatening side effects associated with Zyprexa, consumer advocates point out that the Zyprexa side effect warnings referencing diabetes, heart attack, coma and hyperglycemia continue to be hidden deep within the drug s adverse reactions label.
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Definition Of Addiction
General14 Apr 2007 01:03 pm
Race and Racism Some Concepts Defined
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Race and Racism Some Concepts Defined
by: Glenn Murray
Despite adamant claims to the contrary, racism continues to plague many peoples around the world. The first step toward resolving issues of racial intolerance and prejudice is to develop an understanding of the underlying concepts and their labels.
This (rather long) article touches on the following topics:
- Stereotypes, Race, and Racism
- Culture and Cultural Imperialism
- Nationalism and National Imaginary
- I hope you find this article helpful.
Stereotypes
According to Stroebe and Insko (1989), the term ’stereoptype’ originated in 1798 to describe a printing process that involved casts of pages of type. The term was first used in relation to the social and political arena in 1922 by Walter Lippman, referring to our perception of different groups.
Since then, the meaning of the term has been vigorously debated. Stereotyping was considered by some as the oversimplified, biased cognitive representations of “undesirable rigidity, permanence, and lack of variability from application to application” (ibid, 1989, p.4). Others, such as Brown (1965), considered it a natural fact of life like any other generalisation; “many generalisations acquired by heresay are true and useful” (cited in Stroebe & Insko, 1989, p.5).
Stroebe and Insko (1989) settle on a simple definition which sits somewhere in between these two schools of thought. They define a stereotype as the set of beliefs about the personal attributes of a group of people” (p.5). They obviously accept that stereotypes are not necessarily rigid, permanent, or invariable, but they do still distinguish between stereotypes and other categories, claiming that stereotypes are characterised by a bias towards the ingroup and away from the outgroup (p.5).
Yzerbyt, et al (1997) attempt to explain the existence of stereotypes, suggesting that stereotypes provide not only a set of (often unjustified) attributes to describe a group, but also a rationale for maintaining that set of attributes. This allows people to integrate incoming information according to their specific views (p.21).
Race
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When used in everyday speech in relation to multiculturalism, the term race has come to mean any of the following:
- nationality (geographically determined) - e.g. the Italian race ethnicity (culturally determined, sometimes in combination with geography) - e.g. the Italian race
- skin colour - e.g. the white race
The common usage of race is problematic because it is esoteric, and because it implies what Bell (1986) calls biological certainty (p.29). When we talk about race, there is always a common understanding that we are also talking about common genetic characteristics that are passed from generation to generation. The concept of nationality is generally not so heavily tarred with the genetics brush. Likewise, ethnicity allows for, and gives equal weight to, causes other than genetics; race does not. Skin colour is just a description of physical appearance; race is not. The concept of race may masquerade as a mere substitution for these terms, but in actual fact, it is a reconstruction.
Further, there is the question of degree. Are you black if you had a black grandmother? Are you black if you grew up in a black neighbourhood? Are you black sometimes, but not others? Who makes these decisions?
Racism
Having established the problems associated with the term race , we can now discuss how these problems contribute to issues of racism.
Jakubowicz et al (1994) define racism as the set of values and behaviours associated with groups of people in conflict over physical appearances, genealogy, or cultural differences. It contains an intellectual/ideological framework of explanation, a negative orientation towards the Other , and a commitment to a set of actions that put these values into practice. (p.27)
What this definition fails to address is the framework of explanation. Perhaps it should say framework of explanation based on various notions of race and racial stereotypes . This would bring us back to our discussion of the concept of race.
Because race is almost impossible to define, racial stereotypes are even more inappropriate than other kinds of stereotypes. Racism is an infuriating phenomenon because, irrespective of this, behaviour is still explained, and actions are still performed, based on these racial categorisations.
Culture
Culture is a term we re all familiar with, but what does it mean? Does it reflect your nationality? Does it reflect your race? Does it reflect your colour, your accent, your social group?
Kress (1988) defines culture as the domain of meaningful human activity and of its effects and resultant objects (p.2). This definition is very broad, and not particularly meaningful unless analysed in context. Lull (1995) talks of culture as a complex and dynamic ecology of people, things, world views, activities, and settings that fundamentally endures but is also changed in routine communication and social interaction. Culture is context. (p.66)
As with other categorisation techniques, however, cultural labels are inherently innaccurate when applied at the individual level. No society is comprised of a single culture only. There are multitudes of sub-cultures which form due to different living conditions, places of birth, upbringing, etc. The concept of culture is useful because it differentiates between different groups of people on the basis of learned characteristics rather than genetic characteristics. It implies that no culture is inherently superior to any other and that cultural richness by no means derives from economic standing (Lull, 1995, p.66).
This last may be one reason behind the so-called intellectual aversion to the idea of culture (Carey, 1989, p.19) that has been encounted in America (probably the West in general, and, I would say, definitely in Australia). Other reasons suggested are individualism, Puratinism, and the isolation of science from culture.
Cultural Imperialism
In 1971, Johan Galtung published a landmark paper called A Structural Theory of Imperialism . Galtung conceptualises the world as a system of centres and peripheries in which the centres exploit the peripheries by extracting raw materials, processing these materials, and selling the processed products back to the peripheries. Because the processed goods are bought at a far greater cost than the raw materials, the periphery finds it extremely difficult to find enough capital to develop the infrastructure necessary to process its own raw materials. Therefore, it is always running at a loss.
Galtung s model is not limited to the trade of raw materials such as coal, metals, oil, etc. To the contrary, it is designed to incorporate the transformation of any raw value (such as natural disasters, violence, death, cultural difference) into a valuable processed product (such as a news story, or a tourism industry).
Galtung s approach is inherently problematic, however, because it superimposes a centre-periphery relationship onto a world where no such relationship actually physically exists. In other words, it is a model which attempts to make sense of the intricate relationships between cultures, but by the very fact that it is a model, it is limiting. Admittedly, all theories are necessarily models, or constructions, of reality, but Galtung s is potentially harmful because:
- it positions underdeveloped countries and their cultures in the periphery. In order for such countries/cultures to try to change their position, they must first acknowledge their position as peripheral; and
- it implies that the world will always contain imperialistic centre-periphery relationships; A Centre country may slip into the Periphery, and vice versa (Galtung &Vincent, 1992, p.49), but no allowance is made for the possibility of a world without imperialism. Therefore, if a country/culture wishes to change itsposition it must become an imperialistic centre.
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In recent times, the term Cultural Imperialism has come to mean the cultural effects of Galtung s imperialism, rather than the process of imperialism as he sees it. For example, Mowlana (1997) argues that cultural imperialism occurs when the dominant center overwhelms the underdeveloped peripheries, stimulating rapid and unorganized cultural and social change (Westernization), which is arguably detrimental (p.142).
The issue of language decline due to imbalances in media structures and flow is often claimed to be the result of cultural imperialism. Browne (1996) theorises that the rapid rise of the electronic media during the twentieth century, along with their dominance by the majority culture, have posed a tremendous challenge to the continuing integrity, and even the very existence, of indigenous minority languages (p.60)
He suggests that indiginous languages decline because:
- new indigenous terminology takes longer to be devised, and may be more difficult to use, thus majority terminology tends to be used;
- media monopolies have historically determined acceptable language usage; schools have historically promoted the use of the majority language;
- indigenous populations around the world tend to rely quite heavily on electronic media because they have greater literacy problems. As a result, they are more heavily influenced by the majority language than they realise;
- the electronic media are inappropriate for communication in many indigenous languages because many such languages employ pauses as signs, and the electronic media remove pauses because they are regarded as time wasted and as an indication of lack of professionalism (Browne, p.61); and
- television reinforces majority culture visual conventions, such as direct eye contact.
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Similarly, Wardhaugh (1987) discusses how the majority of medical and scientific articles are published in English. While English does not completely monopolize the scientific literature, it is difficult to understand how a scientist who cannot read English can hope to keep up with current scientific activity. (p.136) More books are published in English than any other language, and much of higher education in the world is carried out in English or requires some knowledge of English, and the educational systems of many countries acknowledge that students should be given some instruction in English if they are to be adequately prepared to meet the needs of the late twentieth century. (Wardhaugh, 1987, p.137)
There are definitely uncounted instances of one culture suffering at the hands of another, but there are still problems with explaining this in terms of Cultural Imperialism. In addition to those outlined above with relation to Galtung, there are a number of other problems. The Cultural Imperialism approach:
- does not allow for the appropriation or select cultural values by the minority culture in order to empower, or in some other way, benefit, that culture;
- presupposes some degree of natural change, it does not discuss where the line between natural change and imperialism can be drawn. (When is the change a necessary part of the compromise of living in a multicultural society?); and
- overlooks the changes to dominant cultures which necessarily occur as it learns about the subordinate culture.
Atal (1997) asserts that [f]orces of change, impinging from the outside, have not succeeded in transforming the [non-West] cultures into look-alike societies. Cultures have shown their resilience and have survived the onslaught of technological changes. (p.24) Robertson (1994) talks of Glocalisation, with the local being seen as an aspect of the global, not as its opposite. For example, we can see the construction of increasingly differentiated consumers To put it very simply, diversity sells (p.37). It is his contention that we should not equate the communicative and interactive connecting of cultures with the notion of homogenisation of all cultures (p.39).
This article does not suggest that we should be complacent about the effects cultures may have on each other. Rather, it suggests Cultural Imperialism is somewhat flawed as a tool for cultural and social criticism and change. Instead, each problem should be identified as an individual problem, not as a part of an overall phenomenon called cultural imperialism.
Nationalism
In his discussion of culture and identity, Singer (1987) argues that nationalism is a relatively modern phenomenon which started with the French and American revolutions. Singer asserts that [a]s the number and importance of identity groups that individuals share rise, the more likely they are to have a higher degree of group identity (p.43). Using this premise, he suggests that nationalism is a very powerful identity because it combines a host of other identities, such as language, ethnicity, religion, and long-shared historic memory as one people attached to a particular piece of land (p.51).
It s not surprising then, that Microsoft s Encarta Online (1998) defines nationalism as a movement in which the nation-state is regarded as the most important force for the realization of social, economic, and cultural aspirations of a people.
National imaginary
Anne Hamilton (1990) defines national imaginary as the means by which contemporary social orders are able to produce not merely images of themselves but images of themselves against others. An image of the self implies at once an image of another, against which it can be distinguished (p.16)
She argues that it can be conceptualised as looking in a mirror and thinking we see someone else. By this, she means that a social order transplants its own (particularly bad) traits onto another social group. In this way, the social order can view itself in a positive way, serving to unite the collectivity and maintain its sense of cohesion against outsiders (Hamilton, 1990, p.16).
It seems, however, that the process can also work in the reverse direction. Hamilton suggests that in the case of Australia, there is a lack of images of the self. She asserts that the social order has appropriated aspects of Aboriginal culture as a result. In terms of the mirror analogy, this would be the self looking at another and thinking it sees itself.
References
Atal, Y., (1997) One World, Multiple Centres in Media & politics in transition: cultural identity in the age of globalization, ED. Servaes, J., & Lie, R., (pp.19-28), Belgium: Uitgeverij Acco.
Bell, P., (1986) Race, Ethnicity: Meanings and Media , in Multicultural Societies, ED. Bell, R., (pp.26-36).
Browne, D.R., (1996) Electronic Media and Indigenous Peoples, Ames: Iowa State University Press.
Galtung, J., (1971) A Structural Theory of Imperialism in Journal of Peace Research (8:2, pp.81-117).
Galtung, J., & Vincent, R.C. (1992) Global Glasnost, Hamptom Press, USA.
Hamilton, A., (1990) Fear and Desire: Aborigines, Asians and the National Imaginary in Australian Perceptions of Asia (No.9, pp.14-35).
Jakubowicz, A., Goodall, H., Martin, J., Mitchell, T., Randall, L., & Seneviratne, K. (1994) Racism, Ethnicity and the Media, Allen & Unwin, St Leonards, NSW, Australia.
Kress, G., (1989) Communication and Culture: An Introduction, New South Wales University Press, Australia.
Lull, J., (1995) Media, Communication, Culture: A Global Approach. Polity Press.
Mowlana, H., (1997) Global Information and World Communication: New Frontiers in International Relations, Sage Publications Ltd.
Robertson, R., (1994) Glocalisation in The Journal of International Communication, 1,1, (pp.32-52).
Singer, M.R., (1987) Intercultural Communication: A Perceptual Approach, Prentice-Hall, Inc., Englewood Cliffs, New Jersey.
Stroebe, W., & Insko, C..A., (1989) Stereotype, Prejudice, and Discrimination: Changing Conceptions in Theory and Research in Stereotyping and Prejudice: Changing Conceptions, ED. Bar-Tal, D., Graumann, C.F., Kruglanski, A.W., Stroebe, W., (pp.3-34), Springer-Verlag New York Inc.
Wardhaugh, R., (1987), Languages in Competition: Dominance, Diversity, and Decline, Basil Blackwell Ltd., Oxford, UK.
Yzerbyt, V., Rocher, S., & Schadron, G., (1997) Stereotypes as Explanations: A Subjective Essentialistic View of Group Perception in The Social Psychology of Stereotyping and Group Life, ED. Spears, R., Oakes, P.J., Ellemers, N., & Haslam, S.A., (pp.20-50), Blackwell Publishers Ltd.
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Moslems are not our Enemies
General09 Apr 2007 01:01 pm
General Facts about Employment Discrimination
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Each Employment Discrimination case is different. That is why you must contact an attorney to see if you have any rights. But all Employment Discrimination cases share some common traits. This Article discusses some of those traits.
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To prove an Employment Discrimination case you must show several things. First, you must be able to show that something bad happened to you in your employment. This can be as simple as being fired, not receiving a promotion or not being hired for a job. Or it can complex like not given the proper training to complete the job, not being given the opportunity to apply for a promotion or not being treated the same as others in the same workplace. This “bad treatment” (Employment Discrimination) does not have to be one single event. It can be a series of events which happen over time. Take, for example, sexual harassment. You can sue for sexual harassment if a person makes sexual or other unwelcome remarks to you not once, but over several years or months. The sexual harassment is an ongoing “bad treatment.”
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After you can show you have had some “bad treatment” you need to show that this “bad treatment” in your workplace was because of some “illegal reason.” What this means is that the person who allegedly discriminated against you did this “bad treatment” because he or she didn’t like your skin color, your religion, because of your sex, because you exercised your rights under the law to unionize, etc. (All of these “illegal reasons” are spelled out in federal and state discrimination laws.) If this “bad treatment” was because of some “illegal reason” then you can move on to the next step. But, if the reason for the “bad treatment” was because of your hair color, because you didn’t get along with everyone or because you weren’t performing in your job then it is unlikely you can succeed in your employment discrimination case.
However, if your employer claims you received this “bad treatment” for a “legitimate business reason” (or lies about the treatment or the reason for the treatment) then the situation become more complex. If an employer can offer a “legitimate business reason” for the treatment, and it is true, then you will lose your Employment Discrimination case. (An example of a “legitimate business reasons” is that you are not qualified for the job.) But if the “legitimate business reason” is just a cover-up for some “illegal reason”, a “pretext,” then you have to prove that this “legitimate business reason” is false when you prove your case in court. That is, you have to prove this “pretext” (the cover-up) is false and the real reason for the “bad treatment” is the “illegal reason” not the “pretext.”
NOTE: This is where it becomes complex to determine whether the reason for this “bad treatment” was because of some “illegal reason” or not; and this is where an attorney can help. There are a lot of laws which provide illegal reasons for “bad treatment.” If an employer violated one of these laws then you can sue them, if an employer did not then basically you can’t.
The next step to proving your Employment Discrimination case is proving that you fall in a “protected class.” Being in a “protected class” just means that you were a person that is supposed to be protected when Congress, or your state Legislature, wrote the discrimination law. For example, to file a suit under the Americans with Disabilities Act you must have some sort of disability to be in the “protected class.” Most people usually fit into the “protected class.”
There are also several other things which you may have to prove in your case. These depend on what type of case you have. For example, if you are trying to say you were not hired because of your race for a job, you must prove that you were qualified for the job. Further, you would have to prove that the job was still open after you applied for it. These other requirements vary from case to case and depend on which law you are suing under.
One of the most important aspects about Employment law is, however, that you must see an attorney almost immediately after you think you have been discriminated against. The law allows only a very short amount of time to file a lawsuit before you are prevented from succeeding in your lawsuit. If you have a federal employment claim you must notify the EEOC within 180 days of the “bad treatment.” If you do not you are generally forever barred from filing a lawsuit.
A lot of people are very curious about what they could recover if they are successful in their lawsuit. Generally, if you are successful in your suit you might be able to recover the following:
Back Wages (money you would have received if you had worked for the company the whole time up until the time of your trial);
Front Pay (money paid for theoretically working for some time in the future–for example two years salary);
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Consequential Damages (money for just being discriminated against);
Punitive Damages (money received because the court decided to punish the company for discriminating against you); and
Attorneys’ Fees (money usually paid to your attorney for working on the case).
Employment law is a complex area of law. It generally requires professional legal help. But if you had to sum up Employment Discrimination in a sentence or two it would basically be this: If you have been received “bad treatment” in your workplace because of some “illegal reason” then you might have an Employment Discrimination case. But, remember you must have received this “bad treatment” because of the “illegal reason.”
——————————————————————————–
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The O’Neill Law Office
Norristown, PA
(610) 635-5555
http://www.reolaw.com
Copyright 2000
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Moslems are not our Enemies
General07 Apr 2007 01:00 pm
Martial Arts CHARACTER And the Universal Law of Interdependence - The Keys to Life Mastery, Key #2
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In the philosophical teachings which form the foundation for the Ninja Warrior’s lifeways, there is a principle known as the ‘law of interdependence.’ This so-called ‘law’ is not a must-do rule which one must follow, nor is it to be confused with dependence or co-dependence as it is seen today where one or more individuals who cannot or choose not to provide for themselves, lean on and ‘depend’ on the work and resources of another for the fulfillment of their needs. Rather, the law of interdependence is something that is to be recognized as a basic ‘truth’ in the world.
Much like the law of gravity or cause and effect, it is something that is ‘going-on,’ always, regardless of whether we ‘believe’ in it or not. In fact, contrary to our need to believe that we are what we are, this principle in action shows us that we are more like others than we know.
Unlike the law of gravity, however, which is difficult to understand and explain; interdependence is relatively easy to explain. Let’s use a simple analogy to understand this ‘goings-on.’ We’ll use something simple, like a Whopper. No, I’m not being paid to endorse a food franchise and you can feel free to substitute this item for any of a thousand others. But, for our purposes, it will do.
Now, most people would agree to the connection between themselves and all of the individuals working in the restaurant at the moment you visited and placed your order for the sandwich. Someone took your order; another was busy making the product; and others made sure it found its way to a tray or bag and ultimately into your hand. In this simple view, there is an interdependent connection between you - the person who ‘wants’ the sandwich, and those who are making sure that you get it.
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Of course, seen from the viewpoint of any worker, they are mutually dependent on you, and many others throughout a day, wanting and willing to pay for a sandwich so that they can get a paycheck at the end of the week. For you: no restaurant - no sandwich. For them: no customers, no restaurant, no paycheck.
But, in the words of the enigmatic guru “Morphius” from the popular movie, “The Matrix”, if you really want to see “how deep the rabbit hole goes,” we can look much more closely at that simple sandwich.
Let’s begin with the wrapper. It wasn’t made there at the restaurant. It was delivered, probably by truck. Which means what? Well, where do you want to start? Driver? Truck dealership who sold it to Burger King? Truck manufacturer? Trailer manufacturer? Get the idea?
For now, let’s stay with the driver and truck remaining associated with the restaurant. But, already we’re talking about more than just the employees working in the restaurant, aren’t we. Many, if not all of them have families which will benefit from their paycheck in some way just as the company is benefiting from their desire or willingness to do the job they’re doing.
The wrapper itself is paper which now extends our connection to people working in the logging and paper production industries and their families. The ink does the same along those lines; and so on throughout the rest of the parts of the sandwich like the burger, vegetables, and so on.
“What’s the point?”, I can hear you asking. “How does this relate to personal development, martial arts, self-defense or my life?” After all, aren’t we different than a sandwich?
I don’t think it’s the answer that will drive the point home as much as a question: If a burger can be made up of the materials, effort, energy, intention and connections of so many that it almost touches the lives of every other person on the planet - how can we believe that we, as so-called ‘individuals,’ can be any different? After all, haven’t each one of us been influenced, positively or negatively, by other people, places, and situations that caused us to believe, act, and engage the world the way we do?
Can you imagine how different you would be had those influences been different or not there at all? Just think about what motivated you to take up martial arts training. Regardless of whether it was for self-defense, the allure of Asian culture, or soemthing else - you were first exposed to those ‘other things’ - giving you your reason to take up the arts. The saying goes, “no (wo)man is an island,” and it’s true. No matter how much we would like to be an ‘individual,’ we are nonetheless, tied to every other human being on the face of the planet - if by no other means than the water we drink and the air we breath. The law of interdependence teaches us to recognize the value in all things and to treat everything as though it were ‘me.’ Only then can one be sure that we are not acting in an egotistical, self-serving way that will harm, alienate, or hinder ourselves or others.
Goodness gracious. The endurance till this point means that you are too much inquisitive in christian martial arts and martial arts. If you go on reading further, we promise that your interest in this would strengthen.
What does this have to do with our training? It is the person who recognizes and acts knowing that this is true who builds his or her world rather than isolating themselves as important and in contrast with everything and everyone else that is seen as ‘obviously’ of lesser value. It is the ego who must be “right” and “righteous” that needs to attack others - to fight for ‘right.’
The folks are mealy-mouthed about the productiveness of this aesthetically written article as well.
The material is meant to cater to those people who were all hot for christian martial arts. For few it was unproductive in nature.
Only you have the intelligence to be the perfect judge of this stuff. Traverse till the last word to talk about its importance.
There is an old saying that goes: “the truest measure of a person’s character is in the way he or she treats those least important to them.” Once we understand, and can ’see’, how our every thought, word, and action acts upon the world, we can take control of the process and decide to build a character that takes responsibility for the way it affects others. No longer will we act out of a state of disconnection and isolation, but move purposefully through our world with compassion and disciplined action.
We have a choice. We can be ‘nice’ to others because it’s proper manners to do so, because we expect to get something from them, or because we have to live with them. Or, we can treat others with respect and honor because we recognize that we are already connected to them in some way already.
About the Author
Jeffrey M. Miller is the founder and master instructor of Warrior Concepts International. He specializes in teaching the ancient ways of self-protection and personal development lessons in a way that is easily understood and put to use by modern Western students and corporate clients. To learn more, visit his website at http://www.warrior-concepts-online.com
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