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I tried to ask people what the character is, everyone had the same thing – be honest,
don’t’ tell a lie, and this and that, and it turned out , no one had any idea what character
really is.
1- Religion is nothing but an attempt to teach us good values ( or character) in life, even
if you cannot put words to a particular quality, you tend to understand what it means.
2- Our forefathers have collected the all the character qualities, and made them in
proverbs as well as folk tales.
3- Most of the character qualities are based on very simple rules- society comes before
individual, don’t’ take more than your fair share of resources.
4– There is not even a single BOOK on character that I could find! Last book on
character seems to have been written about 2000 years ago ( just after bible)
I am not trying to be judgmental over what is right character or what is wrong character
quality, that is for you to decide.
This is all the information that I have collected over last week. Please fell free to
distribute it, and improve it. Please give credit if you can and I hope you will have the
best character according to your wishes.
This ebook is divided in 5 sections,
1- character qualities and their definition according to wikipedia ( the sum of all
human knowledge, donate them if you can, they really do deserve it)
2- Short bedtime stories which you should be telling your kids every night ( every
story is a character quality, read it even if you don’t understand it
3- A long stories for the teens,
4- Short stories for more like 15-17 year olds.
5- proverbs for the general life.
About the author, Born in 1982, Parvesh Singla has been living in Chandigarh, India. He
is a graduate from Punjab university never really used the school education; he is also a
writer of various articles on different subjects mostly on underground sites. His tryst with
destiny of knowledge started with a chance encounter with a person from Netherlands
who unknowingly put him on a path to self discovery, one of rare qualities that he has is
that of a open mind. He has so far worked too many things to count. Failed in most of
them, but hopefully learned from each of them. So far I have written ( or compiled) about
20 books, you can find them off the internet, search for – “ the manual of life – xxxxxxx“
And don’t’ hesistate to mail me : you just might find something interesting.
What is character
The complex of mental and ethical traits marking a person."
"Reputation is the shadow. Character is the tree."
Heredity
Early childhood experience
Modeling by important adults and older youth
Peer influence
The general physical and social environment
The communications media
What is taught in the schools and other institutions
Specific situations and roles that elicit corresponding behavior.
What are the character qualities that are required or desired in a person by family, society
and everyone else, this list by no means complete, and it surely tells everyone what is
required by society. I have personally seen that due to fall of joint families, working
parents as well as an assumption made by media that the character is being taught by
teachers in school. The new generation is turning more into robots that do the work that is
being given to them, and the one thing that makes them human, i.e. character is missing.
( this is actually a problem in modern society, due to recent social trend of having a
nuclear family instead of a joint family, the tradition teachers of character have
been lost. Initially the responsibility to teach character stayed with the
grandmother. In nuclear family the ideal teacher should be parents or school, but
parents are both working. Even where mother is not working, she herself does not
know anything about character to teach the kids, and in schools, teachers teach
algebra, finance or language, but not character, have you ever seen a school taking a
character class)
• Acceptance
• Friendliness
• Self-discipline
• Accountability
• Honesty
• Self-respect
• Behavior
• Integrity
• Sportsmanship
• Citizenship
• Kindness
• Temper
• Compassion
• Manners
• Temptation
• Courtesy
• Morals
• The Golden Rule
• Conduct
• Patience
• Tolerance
• Confidence
• Perseverance
• Truthfulness
• Dependability
• Reliability
• Trustworthiness
• Determination
• Respect
• Values
• Endurance
• Responsibility
• Virtue
• Ethics
• Self-Control
There are just the few qualities which have names, there are dozens more that are
subcategories of the qualities given. and yet there are countless others which are
understood by stories. ( given after this section)
I’ll write about each of the character qualities. I hope this book proves invaluable for you
to teach yourself and your kids the character you have to have, and with it the person you
want to be
Acceptance:
This refers to a quality in character when a person experiences a situation or condition
without attempting to change, protest, or exiting from it. In this context, this term usually
refers to instances when the situation can’t be changed like that of dying,
Notions of acceptance are prominent in many faiths and meditation practices. For
example, Buddhism's first noble truth, "All life is suffering", invites people to accept that
suffering is a natural part of life. The term "Kabbalah" means literally acceptance.
Minority groups in society often describe their goal as "acceptance", wherein the majority
will not challenge the minority's full participation in society. A majority may be said to
"tolerate" minorities when it confines their participation to certain aspects of society.
Acceptance is the fifth stage of the Kübler-Ross model (commonly known as the "stages
of dying").
The Big Book of Alcoholics Anonymous describes the importance of acceptance in the
treatment of alcoholism. It states that acceptance can be used to resolve situations where
a person feels disturbed by a "person, place, thing or situation -- some fact of my life --
[which is] unacceptable to me". It claims that an alcoholic person cannot find serenity
until that person accepts that "nothing happens in God's world by mistake" and that the
condition of alcoholism must be accepted as a given.
Self discipline
Discipline is freedom. You may disagree with this statement, and if you do you are
certainly not alone. For many people discipline is a dirty word that is equated with the
absence of freedom. In fact the opposite is true. As Stephen R. Covey once wrote, “the
undisciplined are slaves to moods, appetites and passions”. And in the longer term, the
undisciplined lack the freedom that comes with possessing particular skills and abilities -
e.g. to play a musical instrument or speak a foreign language.
Self-discipline involves acting according to what you think instead of how you feel in
the moment. Often it involves sacrificing the pleasure and thrill of the moment for what
matters most in life. Therefore it is self-discipline that drives you to:
Work on an idea or project after the initial rush of enthusiasm has faded away
Go to the gym when all you want to do is lie on the couch and watch TV
Wake early to work on yourself
Say “no” when tempted to break your diet
Only check your email a few of times per day at particular times
In the past self-discipline has been a weakness of mine, and as a result today I find myself
lacking the ability to do a number of things which I would like - e.g. to play the guitar.
But I have improved, and I can say that it is self-discipline that got me out of bed this
morning at 5am to run and then write this book. Believe me, I would love to be curled up
in bed right now, but this desire is subordinated by my inner sense of purpose.
If you struggle with self-discipline, the good news is that it can be developed. For
example, it is only in the past two years that I have trained myself to wake early. The
following are what I have found to be the sub traits of self-discipline:
Self-Knowledge
Discipline means behaving according to what you have decided is best, regardless of how
you feel in the moment. Therefore the first trait of discipline is self-knowledge. You need
to decide what behavior best reflects your goals and values. This process requires
introspection and self-analysis, and is most effective when tied to written expression. I
highly recommend taking the time to write out your goals, dreams and ambitions. Even
better, write out a personal mission statement. I found that writing such a statement gave
me a greater understanding of who I am, what I am about and what I value.
Self-discipline depends upon conscious awareness as to both what you are doing and
what you are not doing. Think about it. If you aren’t aware your behavior is
undisciplined, how will you know to act otherwise?
As you begin to build self-discipline, you may catch yourself being in the act of being
undisciplined - e.g. biting your nails, avoiding the gym, eating a piece of cake or
checking your email constantly. Developing self-discipline takes time, and the key here is
you are aware of your undisciplined behavior. With time this awareness will come
earlier, meaning rather than catching yourself in the act of being undisciplined you will
have awareness before you act in this way. This gives you the opportunity to make a
decision that is in better alignment with your goals and values.
Commitment to Self-Discipline
It is not enough to simply write out your goals and values. You must make an internal
commitment to them. Otherwise when your alarm clock goes off at 5am you will see no
harm in hitting the snooze button for “just another 5 minutes….” Or, when initial rush of
enthusiasm has faded away from a project you will struggle to see it through to
completion.
If you struggle with commitment, start by making a conscious decision to follow through
on what you say you’re going to do - both when you said you would do it and how you
said you would do it. Then, I highly recommend putting in place a system to track these
commitments. As the saying goes, “What gets measured gets improved”.
Conscious Awareness
Courage
Courage, also known as bravery, will, intrepidity, and loyalty, is the ability to confront
fear, pain, risk/danger, uncertainty, or intimidation. "Physical courage" is courage in the
face of physical pain, hardship, or threat of death, while "moral courage" is the ability
to act rightly in the face of popular opposition, shame, scandal, or discouragement.
Courage is the mental and moral strength to venture, persevere, and withstand danger,
fear, or difficulty.
Courage (shauriya) and Patience (dhairya) appear as the first two of ten characteristics
(lakshana) of dharma in the Hindu Manusmruti, besides forgiveness (kshama), tolerance
(dama), honesty (asthaya), physical restraint (indriya nigraha), cleanliness (shouchya),
perceptiveness (dhi), knowledge (vidhya), truthfulness (satya), and control of anger
(akrodh).
Internal Coaching
Self-talk is often harmful, but it can also be extremely beneficial if you have control of it.
When you find yourself being tested, I suggest you talk to yourself, encourage yourself
and reassure yourself. After all, it is self-talk that has the ability to remind you of your
goals, call up courage, reinforce your commitment and keep you conscious of the task at
hand. When I find my discipline being tested, I always recall the following quote: “The
price of discipline is always less than the pain of regret”. Burn this quote into your
memory, and recall in whenever you find yourself being tested. It may change your life.
Accountability :
Political accountability
Administrative accountability
Internal rules and norms as well as some independent commission are mechanisms to
hold civil servant within the administration of government accountable. Within
department or ministry, firstly, behavior is bounded by rules and regulations; secondly,
civil servants are subordinates in a hierarchy and accountable to superiors. Nonetheless,
there are independent “watchdog” units to scrutinize and hold departments accountable;
legitimacy of these commissions is built upon their independence, as it avoids any
conflicts of interest. Apart from internal checks, some “watchdog” units accept
complaints from citizens, bridging government and society to hold civil servants
accountable to citizens, but not merely governmental departments.
Market accountability
Under voices for decentralization and privatization of the government, services provided
are nowadays more “customer-driven” and should aim to provide convenience and
various choices to citizens; with this perspective, there are comparisons and competition
between public and private services and this, ideally, improves quality of service. As
mentioned by Bruce Stone, the standard of assessment for accountability is therefore
“responsiveness of service providers to a body of ‘sovereign’ customers and produce
quality service. Outsourcing service is one means to adopt market accountability.
Government can choose among a shortlist of companies for outsourced service; within
the contracting period, government can hold the company by rewriting contracts or by
choosing another company.
Social implications
Accountability constrains the extent to which elected representatives and other office-
holders can willfully deviate from their theoretical responsibilities, thus reducing
corruption.
Communications scholars have extended this work through the examination of strategic
uses of excuses, justifications, rationalizations, apologies and other forms of account
giving behavior by individuals and corporations
Honesty
Honesty is the human quality of communicating and acting truthfully related to truth as a
value. This includes listening, and any action in the human repertoire — as well as
speaking. Superficially, honesty means simply stating facts and views as best one truly
believes them to be. It includes both honesty to others, and to oneself and about one's
own motives and inner reality. Honesty, at times, has the ability to cause misfortune to
the person who displays it. Honesty can also mean fairness, and truthfulness, and the
avoidance of misleading people.
The concept of honesty applies to all behaviors. One cannot refuse to consider factual
information, for example, and still claim that one's knowledge, belief, or position is an
attempt to be truthful or is held in "good faith." Such willful blindness is clearly a product
of one's desires and simply has nothing to do with the human ability to know. Basing
one's positions on what one wants—rather than unbiased evidence gathering—is
dishonest even when good intentions can be cited—after all even villains could cite good
intentions and intended glory for a select group of people. Clearly then, an unbiased
approach to the truth is a requirement of honesty.
Because intentions are closely related to fairness, and certainly affect the degree of
honesty/dishonesty, there is a widespread confusion about honesty. There is also a
general belief that one is necessarily aware that dishonest behavior is dishonest. But it's at
the moment when one willfully disregards information in order to benefit (such as to
justify their actions or beliefs) that one shows whether they are interested in the truth or
whether they have a lack of respect for the truth, which is dishonesty, regardless of
whether they mislabel it stubbornness or conviction. Socrates had much to say about
truth, honesty and morality, and explained that if people really understood that their
behavior was wrong—then they simply would not choose it.
Furthermore, the more dishonest someone is, the less likely they are to understand
honesty and to characterize their behavior as wrong. Unfortunately, the meaning of
honesty has been marginalized to specific lists of behaviors that more often than not—
change over time like fashion. The understanding that honesty requires an unbiased
approach to the truth and to evidence gathering at all times (a timeless approach) collides
with ideologies of all types. This would explain why honesty, although often discussed—
has failed to become a cultural norm. Ideologies and idealism inherently exaggerate and
suppress evidence in order to support their perspectives. They essentially state that their
way is the only right way to view the world. This erodes the practice and understanding
of honesty and creates ongoing conflicts in all human
Confucius
Confucius recognized several levels of honesty, fundamental to his ethics. His shallowest
concept of honesty was implied in his notion of Li: all actions committed by a person to
build the ideal society - aiming at meeting their surface desires of a person either
immediately (bad) or longer term (good). To admit that one sought immediate
gratification could however make a bad act better, and to hide one's long term goals could
cloud a good act. A key principle was that a "gentleman" must strive to convey his
feelings honestly on his face; so that these could help each other coordinate for long term
gain for all. So there was a visible relation between time horizon, etiquette and one's
image of oneself even in the mirror. This generates self-honesty and keeps such activities
as business calm, unsurprising, and aboveboard. In this conception, one is honest because
it suits one's own self-interest only.
Deeper than Li was Yi or righteousness. Rather than pursuing one's own interests one
should do what is right and moral - based on reciprocity. Here too time is central, but as a
time span: since one's parents spent one's first three years raising one, one spent three
mourning them after they die. At this level one is honest about one's obligations and duty.
Even with no one else to keep one honest or to relate to directly, a deeply honest person
would relate to ancestors as if they were alive and would not act in ways that would
make them ashamed. This was part of the moral code that included ancestor worship,
but Confucius had made it rigorous.
The deepest level of honesty was Ren, out of which flowed Yi and thus Li. Confucius'
morality was based upon empathy and understanding others, which required
understanding one's own moral core first, rather than on divinely ordained rules,
which could simply be obeyed. The Confucian version of the Golden Rule was to treat
one's inferiors as one would want one's superiors to treat one. Virtue under Confucius is
based upon harmony with others and a recognition of the honest reality that eventually
(say in old age) one will come under the power of others (say one's children). So this
level of honesty is to actually put oneself in context of one's whole life and future
generations - and choose to do or say nothing that would not reflect one's family's honor
and reputation for honesty and acceptance of truth, such as eventual death.
Buddhism
Self-esteem reflects a person's overall evaluation or appraisal of her or his own worth.
Self-esteem encompasses beliefs (for example, "I am competent/incompetent") and
emotions (for example, triumph/despair, pride/shame). Behavior may reflect self-esteem
(for example, assertiveness/timorousness, confidence/caution).
We regard self-esteem as an enduring personality characteristic (trait self-esteem), though
normal, short-term variations (state self-esteem) occur.
Self-esteem can apply specifically to a particular dimension (for example, "I believe I am
a good writer, and feel proud of that in particular") or have global extent (for example, "I
believe I am a good person, and feel proud of myself in general").
Level and quality of self-esteem, though correlated, remain distinct. Level-wise, one can
exhibit high but fragile self-esteem (as in narcissism) or low but stable self-esteem (as in
humility). However, investigators can indirectly assess the quality of self-esteem in
several ways:
Humans have portrayed the dangers of excessive self-esteem and the advantages of more
humility throughout history
The presence of superiority-complexes can be seen both in individual cases, and in whole
societies, such as Germany under the Nazi regime.
In the field of social psychology, Jennifer Crocker says that her research "explores what it
is that people believe they need to be or do to have value and worth as a person, and the
consequences of those beliefs". She claims that people pursue self-esteem by trying to
prove that they have worth and value, and this pursuit affects "the satisfaction of the
fundamental human needs for learning, relationships, autonomy, self-regulation, and
mental and physical health". Crocker argues that this pursuit of self-worth affects not
only the individual, but everyone around the person as well.
According to the "Contingencies of Self-Worth model" people differ in their bases of
self-esteem. Their beliefs — beliefs about what they think they need to do or who they
need to "be" in order to class as a person of worth — form these bases. Crocker and her
colleagues (2001) identified seven "domains" in which people frequently derive their
self-worth:
Virtue
God's love
Support of family
Academic competence
Physical attractiveness
Gaining others' approval
Outdoing others in competition
Individuals who base their self-worth in a specific domain (such as, for example,
academic success) leave themselves much more vulnerable to having their self-esteem
threatened when negative events happen to them within that domain (such as when they
fail a test at school). A 2003 study by Crocker found that students who based their
contingency of self-worth on academic criteria had a greater likelihood of experiencing
lower-state self-esteem, greater negative affect, and negative self-evaluative thoughts
when they did not perform well on academic tasks, when they received poor grades, or
when graduate schools rejected them
Crocker and her colleagues (2003) have constructed the "Contingencies of Self-Worth
Scale", which measures the seven domains mentioned above that previous research had
hypothesized as providing important internal and external sources of self-esteem. Crocker
argues that the domains on which people base self-worth play a greater role than whether
self-worth is actually contingent or not. Contingencies of self-worth can function
internally, externally, or somewhere in between. Some research has shown that external
contingencies of self-worth, such as physical appearance and academic success, correlate
negatively to well-being, even promoting depression and eating-disorders. Other work
has found internal contingencies, on the other hand, unrelated or even positively related
to well-being.
Research by Crocker and her colleagues also suggests that contingencies of self-worth
have self-regulatory properties they define successful self-regulation as “the willingness
to exert effort toward one’s most important goals, while taking setbacks and failures
as opportunities to learn, identify weaknesses and address them, and develop new
strategies toward achieving those goals”. Since many individuals strive for a feeling of
value, it makes sense that those people would experience special motivation to succeed
and actively to avoid failure in the domains on which they base their own self-worth.
Accordingly, successful self-regulation can prove difficult for people aiming to maintain
and enhance their self-esteem, because they would have to actually embrace failure or
criticism as a learning opportunity, rather than avoid it. Instead, when a task which
individuals see as fundamental to their self-worth proves difficult and failure seems
probable, contingencies of self-worth lead to stress, feelings of pressure, and a loss of
intrinsic motivation. In these cases, highly contingent people may withdraw from the
situation. On the other hand, the positive emotional affect following success in a domain
of contingency may become addictive for the highly contingent individual. Over time,
these people may require even greater successes to achieve the same satisfaction or
emotional “high”. Therefore, the goal to succeed can become a relentless quest for these
individuals
Researchers such as Crocker believe that people confuse the boosts to self-esteem
resulting from successes with true human needs, such as learning, mutually supportive
relationships, autonomy, and safety. Crocker claims that people do not seek "self-
esteem", but basic human needs, and that the contingencies on which they base their self-
esteem have more importance than the level of self-esteem itself.
Behaviour
In context of modern world the correct usage of term is in the meaning of “Manners or
Etiquettes”
Integrity
In discussions on behavior and morality, one view of the property of integrity sees it as
the virtue of basing actions on an internally-consistent framework of principles. One can
describe a person as having integrity to the extent that everything that that person does or
believes: actions, methods, measures and principles — all derive from the same core
group of values and form a value system. Some commentators stress the idea of integrity
as personal honesty: acting according to one's beliefs and values at all times.
Many people appear to use the word "integrity" in a vague manner as an
alternative to the perceived political incorrectness of using blatantly moralistic
terms such as "good" or ethical. In this sense the term often refers to a refusal to
engage in lying, blaming or other behavior generally seeming to evade
accountability.
Integrity requires three steps: (1) discerning what is right and what is wrong; (2) acting
on what you have discerned, even at personal cost; and (3) saying openly that you are
acting on your understanding of right from wrong. Integrity is not the same as honesty.
Sportsmanship
Sportsmanship is being a "good sport" involves being a "good winner" as well as being a
"good loser"
Examples of poor sportsmanship are winners "rubbing salt in the wounds" of the losers,
or the losers expressing frustration at not winning, perhaps to the point of holding a
grudge, failing to congratulate the winners and as such.
Full commitment to participation (e.g., showing up, working hard during all practices and
games, acknowledging one’s mistakes and trying to improve);
Respect and concern for the opponent (e.g., lending one’s equipment to the opponent,
agreeing to play even if the opponent is late, not taking advantage of injured opponents);
Polis citizenship
The first form of citizenship was based on the way people lived in the ancient Greek
times, in small-scale organic communities of the polis. In those days citizenship was not
seen as a public matter, separated from the private life of the individual person. The
obligations of citizenship were deeply connected into one’s everyday life in the polis. To
be truly human, one had to be an active citizen to the community, which Aristotle
famously expressed: “To take no part in the running of the community's affairs is to be
either a beast or a god!” This form of citizenship was based on obligations of citizens
towards the community, rather than rights given to the citizens of the community. This
was not a problem because they all had a strong affinity with the polis; their own destiny
and the destiny of the community were strongly linked. Also, citizens of the polis saw
obligations to the community as an opportunity to be virtuous, it was a source of honour
and respect. In Athens, citizens were both ruler and ruled, important political and judicial
offices were rotated and all citizens had the right to speak and vote in the political
assembly.
defending one's own rights and the rights of others against those who would abuse
them
Kindness
Kindness is the act or the state of charitable behavior to other people. Kindness is
considered to be one of the Knightly Virtues, and is a recognized value in many cultures
and religions. It is considered to be one of the seven virtues, specifically the one of the
Seven Contrary Virtues (direct opposites of the seven deadly sins) that is the direct
opposite to envy. The Talmud claims that "deeds of kindness are equal in weight to all
the commandments." Paul of Tarsus defines love as being `patient and kind...` (I
Corinthians). In Buddhism, one of the Ten Perfections (Paramitas) is Mettā, which is
usually translated into English as "loving-kindness". Tenzin Gyatso, 14th Dalai Lama
wrote "my religion is kindness" and authored a book entitled Kindness, Clarity, and
Insight. Confucius urges his followers to "recompense kindness with kindness."
According to book two of Aristotle's Rhetoric it is one of the emotions (see list of
emotions), which is defined as being "helpfulness towards some one in need, not in
return for anything, nor for the advantage of the helper himself, but for that of the
person helped".
One of the four caryatids on the Wallace fountains in Paris represents kindness. In a study
of 37 cultures around the world, 16000 subjects were asked about their most desired traits
in a mate. For both sexes, the first preference was kindness (the second was intelligence).
Philosopher Friedrich Nietzsche argued that kindness and love are the "most curative
herbs and agents in human intercourse".
Chastity
Temperance
Charity
Diligence
Patience
Kindness
Humility
Lust
Gluttony
Greed
Sloth
Wrath
Envy
Pride
Temper
The specific behaviors are: activity level, regularity of sleeping and eating patterns, initial
reaction, adaptability, intensity of emotion, mood, distractibility, persistence and attention
span, and sensory sensitivity.
Activity
Activity refers to the amount of physical energy in the child. Does the child have to be
constantly moving or do they have a relaxing approach? A child who has high energy
may have difficulty sitting still in class, where a child with low energy can handle a very
structured environment. The former may use his or her gross motor skills more
frequently, such as running and jumping. Conversely, a child has a lower activity level
may rely more on fine motor skills, such as drawing and putting puzzles together. This
trait can also refer to mental activity, such as deep thinking or reading, activities which
become more significant as the person matures.
Regularity
Initial reaction
Initial reaction is also known as Approach or Withdrawal. This refers to how the child
responds to new people or environments either positive or negative. Does the child check
out people or things in their environment without hesitation or do they shy away? A child
who is bold will tend to approach things quickly as if without thinking. Where as a child
who is cautious typically prefers to watch for a while before engaging in new
experiences.
Adaptability
Adaptability refers to how long it takes the child to adjust to change. This is different
from what was mentioned above because adaptability refers to the long term adjustment
made after the child’s first reaction to the new situation. Does the child adjust to the
changes in their environment easily or are they resistant to what is happening around
them? For a child who adjusts easily they may be quick or it may take no time at all to
settle into a new routine. Whereas a child who is resistant may take a long time to adjust
to the situation.
Intensity
Intensity refers to the energy level of a positive or negative response. Does the child react
intensely to a situation or do they respond in a calm and quiet manner? A child who leans
more on the intense side may jump up and down screaming with excitement. Whereas a
child who is mild mannered may just smile or show no emotion what-so-ever.
Mood
Mood refers to the child’s general tendency towards a happy or unhappy demeanor. All
children have a variety of emotions and reactions that are opposite of each other such as
cheerful and stormy, happy and unhappy. Each child biologically tends have generally a
positive or negative mood. Does the child express a positive or negative outlook? A baby
who may smile and coo all the time could be considered a cheerful baby. Whereas a baby
who cries or is fussy all the time may be considered a stormy baby.
Distractibility
Persistence and attention span refer to the child’s ability to stay with a task through
frustrations and length of time on the task. Can the child stay with an activity for a long
period of time or do they just give up when they become frustrated? A child who is
persistent can sit and pull on their sock until the task is complete. Where a child who
tends to have a short attention span will just give up when they become frustrated or
distracted.
Sensitivity
Family life
Influences
They affect the interactions among family members. While some children can adapt
quickly and easily to family routines and get along with siblings, others who are more
active or intense may have a difficult time adjusting. The interactions between these
children and their parents and/or siblings are among a number of factors that can lead to
stress and friction within the family life.
Parents can also differ in temperament. For example, a slow paced parent may be irritated
by a highly active child or if both parent and child are highly active and intense it could
mean big conflict. This can be useful to parents for figuring out how temperaments affect
family relationships. What may appear to be a behavioral problem may actually be a
mismatch between the parent’s temperament and their child’s. By taking a closer look at
the nine traits that are written here, parents can gain a better understanding of their child’s
temperament and their own. Parents may also notice that situational factors cause a
child's temperament to seem problematic; for example, a child with low rhythmicity can
cause difficulties for a family with a highly scheduled life, and a child with a high
activity level may be difficult to cope with if the family lives in a crowded apartment
upstairs from sensitive neighbors.
Parents can encourage new behaviors in their children, and with enough support a slow-
to-warm-up child can become less shy, or a difficult baby can become easier to handle.
More recently infants and children with temperament issues have been called "spirited" to
avoid negative connotations of "difficult" and "slow to warm up". Numerous books have
been written advising parents how to raise their spirited youngsters.
Understanding a child’s temperament can help reframe how parents interpret children’s
behavior and the way parents think about the reasons for behaviors. By parents having
access to this knowledge now helps them to guide their child in ways that respect the
child’s individual differences. By understanding children’s temperaments and our own
helps adults to work with them rather than try to change them. It is an opportunity to
anticipate and understand a child’s reaction. It is also important to know that
temperament does not excuse a child’s unacceptable behavior, but it does provide
direction to how parents can respond to it. Making small and reasonable accommodations
to routines can reduce tension. For example a child who is slow paced in the mornings
may need an extra half hour to get ready. Knowing who or what may affect the child’s
behavior can help to alleviate potential problems. Although children obtain their
temperament behaviors innately, a large part that helps determine a child's ability to
develop and act in certain ways is determined by the parents. When a parent takes the
time to identify and more importantly respond to the temperaments they are faced with in
a positive way it will help them guide their child in trying to figure out the world.
Recognizing the child’s temperament and helping them to understand how it impacts
his/her life as well as others is important. It is just as important for parents to recognize
their own temperaments. Recognizing each individual’s temperament, will help to
prevent and manage problems that may arise from the differences among family
members.
Compassion is a profound human emotion prompted by the pain of others., the feeling
commonly gives rise to an active desire to alleviate another's suffering. It’s different than
empathy because empathy is merely feeling concerned with one’s pain, compassion being
doing an action to remove pain.
Compassion is that which makes the heart of the good move at the pain of others. It
crushes and destroys the pain of others. - The Buddha.
The Dalai Lama has said, "If you want others to be happy, practice compassion. If you
want to be happy, practice compassion."
The noted American monk Bhikkhu Bodhi states that compassion "supplies the
complement to loving-kindness: whereas loving-kindness has the characteristic of
wishing for the happiness and welfare of others, compassion has the characteristic of
wishing that others be free from suffering, a wish to be extended without limits to all
living beings. compassion arises by entering into the subjectivity of others, by sharing
their interiority in a deep and total way. It springs up by considering that all beings, like
ourselves, wish to be free from suffering, yet despite their wishes continue to be harassed
by pain, fear, sorrow, and other forms of dukkha. (Truth of suffering)"
Compassion for all life, human and non-human, is central to the Jain tradition. Though all
life is considered sacred, human life is deemed the highest form of earthly existence. To
kill any person, no matter their crime, is considered unimaginably abhorrent. It is the only
substantial religious tradition that requires both monks and laity to be vegetarian. It is
suggested that certain strains of the Hindu tradition became vegetarian due to strong Jain
influences. The Jain tradition's stance on nonviolence, however, goes far beyond
vegetarianism. Jains refuse food obtained with unnecessary cruelty.
In the various Hindu traditions, compassion is called daya, and, along with charity and
self-control, is one of the three central virtues.
The importance of compassion in the Hindu traditions reaches as far back as the Vedas,
sacred texts composed over a period prior to 1500 B.C. While the early Vedas sometimes
glorify war and the worship of the war god, Indra, the later Vedas demonstrate a greater
sensitivity to the values of compassion. The central concept particularly relevant to
compassion in Hindu spirituality is that of ahimsa. The exact definition of ahimsa varies
from one tradition to another. Ahimsa is a Sanskrit word which can be translated most
directly as "refraining from harmfulness." It is a derivation of hinsa which means
harmful, or having the intent to cause harm.
The Jewish tradition
In the Jewish tradition, God is the Compassionate and is invoked as the Father of
Compassion: Sorrow and pity for one in distress, creating a desire to relieve, is a
feeling ascribed alike to man and God:
Asked for a summary of the Jewish religion in the most concise terms, Hillel replied
(reputedly while standing on one leg): "That which is hateful to you, do not do to your
fellow. That is the whole Torah. The rest is the explanation; go and learn."
Christ's example challenges Christians to forsake their own desires and to act
compassionately towards others, particularly those in need or distress. Jesus assures
his listeners in the Sermon on the Mount that, "Blessed are the merciful, for they shall
obtain mercy."
Islam
Each of the 114 chapters of the Quran, with one exception, begins with the verse, "In the
name of God the Merciful, the Compassionate". The Muslim scriptures urge compassion
towards captives as well as to widows, orphans and the poor. Traditionally, Zakat, a toll
tax to help the poor and needy, was obligatory upon all muslims (9:60). One of the
practical purposes of fasting or sawm during the month of Ramadan is to help one
empathize with the hunger pangs of those less fortunate, to enhance sensitivity to the
suffering of others and develop compassion for the poor and destitute
Manners
In society, manners are the unenforced standards of conduct which show the actor to be
cultured, polite, and refined. They are like laws in that they codify or set a standard for
human behavior, but they are unlike laws in that there is no formal system for punishing
transgressions, other than social disapproval. They are a kind of norm. What is
considered "mannerly" is highly susceptible to change with time, geographical location,
social stratum, occasion, and other factors. That manners matter is evidenced by the fact
that large books have been written on the subject, advice columns frequently deal with
questions of mannerly behavior, and that schools have existed for the sole purpose of
teaching manners. A lady is a term frequently used for a woman who follows proper
manners; the term gentleman is used as a male counterpart; though these terms are also
often used for members of a particular social class.
Temptation
A courtesy title is a form of address in systems of nobility used by children, former wives
and other close relatives of a peer. These styles are used 'by courtesy' in the sense that
the users do not themselves hold substantive titles. There are several different kinds of
courtesy titles in the British peerage.
Another form of courtesy title is the honorific prefix of "Lord" before the name. The
courtesy title is added before the person's name, as in the example of Lord Randolph
Churchill.
The honorific prefix of "The Lady" is granted to the daughters of Dukes, Marquesses and
Earls. The courtesy title is added before the person's name, as in the example The Lady
Diana Spencer.
The honorific prefix of "Sir" is granted to the people in position of respect .The courtesy
title is added before the person's name in writing, as in the example, “Sir, Bush” or after
name in normal speaking, such as “Bush, Sir.
Morality
In its first, descriptive usage, morality means a code of conduct held to be authoritative in
matters of right and wrong. Morals are created by and define society, philosophy,
religion, or individual conscience.
In its second, normative and universal sense, morality refers to an ideal code of conduct,
one which would be espoused in preference to alternatives by all rational people, under
specified conditions.
In its third usage, 'morality' is synonymous with ethics, the systematic philosophical
study of the moral domain.
Ethics seeks to address questions such as how a moral outcome can be achieved in a
specific situation (applied ethics), how moral values should be determined (normative
ethics), what morals people actually abide by (descriptive ethics), what the fundamental
nature of ethics or morality is, including whether it has any objective justification (meta-
ethics), and how moral capacity or moral agency develops and what its nature is (moral
psychology). In applied ethics, for example, the prohibition against taking human life is
controversial with respect to capital punishment, abortion and wars of invasion. In
normative ethics, a typical question might be whether a lie told for the sake of protecting
someone from harm is justified. In meta-ethics, a key issue is the meaning of the terms
"right" or "wrong". Moral realism would hold that there are true moral statements which
report objective moral facts, whereas moral anti-realism would hold that morality is
derived from any one of the norms prevalent in society (cultural relativism); the edicts of
a god (divine command theory); is merely an expression of the speakers' sentiments
(emotivism); an implied imperative (prescriptive); falsely presupposes that there are
objective moral facts (error theory). Some thinkers hold that there is no correct definition
of right behavior, that morality can only be judged with respect to particular situations,
within the standards of particular belief systems and socio-historical contexts. This
position, known as moral relativism, often cites empirical evidence from anthropology as
evidence to support its claims. The opposite view, that there are universal, eternal moral
truths are known as moral absolutism. Moral absolutists might concede that forces of
social conformity significantly shape moral decisions, but deny that cultural norms and
customs define morally right behavior.
Comparing cultures
Peterson and Seligman approach the anthropological view looking across cultures and
across millennia. The conclude that certain virtues have prevailed in all cultures they
examined. The major virtues they identified include wisdom / knowledge; courage;
humanity; justice; temperance; and transcendence. Each of these includes several
divisions. For instance humanity includes love, kindness, and social intelligence.
Fons Trompenaars, author of did the Pedestrian Die? Tested members of different
cultures with various moral dilemmas. One of these was whether the driver of a car
would have his friend, a passenger riding in the car, lie in order to protect the driver from
the consequences of driving too fast and hitting a pedestrian. Trompenaars found that
different cultures had quite different expectations (from none to almost certain).
Some sociobiologists contend that the set of behaviors that constitute morality evolved
largely because they provided possible survival and/or reproductive benefits (i.e.
increased evolutionary success). Humans consequently evolved "pro-social" emotions,
such as feelings of empathy or guilt, in response to these moral behaviors.
In this respect, morality is not absolute, but relative and constitutes any set of behaviors
that encourage human cooperation based on their ideology. Biologists contend that all
social animals, from ants to elephants, have modified their behaviors, by restraining
selfishness in order to make group living worthwhile. Human morality though
sophisticated and complex relative to other animals, is essentially a natural phenomenon
that evolved to restrict excessive individualism and foster human cooperation.
“
... if we adopt the principle of universality : if an action is right (or wrong) for
others, it is right (or wrong) for us. Those who do not rise to the minimal moral level of
applying to themselves the standards they apply to others -- more stringent ones, in fact --
plainly cannot be taken seriously when they speak of appropriateness of response; or of
right and wrong, good and evil.
“
In fact, one of the, maybe the most, elementary of moral principles is that of
universality, that is, If something's right for me, it's right for you; if it's wrong for you, it's
wrong for me. Any moral code that is even worth looking at has that at its core somehow.
But that principle is overwhelmingly disregarded all the time. If you want to run through
examples we can easily do it. Take, say, George W. Bush, since he happens to be
president. If you apply the standards that we applied to Nazi war criminals at Nuremberg,
he'd be hanged. Is it an even conceivable possibility? It's not even discussable. Because
we don't apply to ourselves the principles we apply to others. There's a lot of talk about
'terror' and how awful it is. Whose terror? Our terror against them? I mean, is that
considered reprehensible? No, it's considered highly moral; it's considered self-defense.
Now, their terror against us, that's awful, and terrible. But, to try to rise to the level of
becoming a minimal moral agent, and just entering into the domain of moral discourse is
very difficult. Because that means accepting the principle of universality. And you can
experiment for yourself and see how often that's accepted, either in personal or political
life. Very rarely.
“Morality can also be seen as the collection of beliefs as to what constitutes a good
life. Since throughout most of human history, religions have provided both visions and
regulations for an ideal life, morality is often confused with religious precepts. In secular
communities, lifestyle choices, which represent an individual's conception of the good
life, are often discussed in terms of "morality." Individuals sometimes feel that making an
appropriate lifestyle choice invokes a true morality, and that accepted codes of conduct
within their chosen community are fundamentally moral, even when such codes deviate
from more general social principles. Moral codes are often complex definitions of right
and wrong that are based upon well-defined value systems. Although some people might
think that a moral code is simple, rarely is there anything simple about one's values,
ethics, etc. or, for that matter, the judgment of those of others. The difficulty lies in the
fact that morals are often part of a religion and more often than not about culture codes.
Sometimes, moral codes give way to legal codes, which couple penalties or corrective
actions with particular practices. Note that while many legal codes are merely built on a
foundation of religious and/or cultural moral codes, often at times they are one and the
same.
Religious belief systems usually include the idea of divine will and divine judgment and
usually correspond to a moral code of conduct, and many religions claim that religion and
morality are intimately connected. For example, the Roman Catholic Church maintains
that although morality can be derived from unaided reason as it is simply the "right
ordering" of man's actions, ultimately it derives from God because God created man and
nature and that the ultimate sanction for immorality is the loss of a relationship with God.
The Bible claims its morality is based on spiritual joy. Jesus says he commands people to
love because that is what brings joy. The Apostles Paul and John likewise state their
purpose is to help people's joy. The Bible also claims God is good because his divine
commands are reasonable; they are meant to fill us with joy. Furthermore it claims God
works within us making us want to do what is moral. The Bible's New Testament
covenant for eternal life demands following the moral code written into our minds, which
is also known as the voice of Jesus, and the human conscience. Because this moral code
is based on receiving spiritual joy when doing acts of mercy, the Biblical morality often
coincides with the saying, "When I do good I feel good, when I do bad I feel bad."
Also note that in the first two chapters of the book of Romans moral law is the general
revelation of God to mankind.
The ethic of reciprocity is a fundamental moral value which "refers to the balance in an
interactive system such that each party has both rights and duties, and the subordinate
norm of complementarity states that one's rights are the other's obligation." In essence, it
is an ethical code that states one has a right to just treatment, and a responsibility to
ensure justice for others. Reciprocity is arguably the most essential basis for the modern
concept of human rights, though it has its critics.
Many assign the imperative commandment of Golden Rule as instruction for a positive
only form of reciprocity. A key element of the golden rule is that a person attempting to
live by this rule treats all people, not just members of his or her in-group with
consideration. The golden rule, with roots in a wide range of world cultures, is well suited
to be a standard to which different cultures could appeal in resolving conflicts. Principal
philosophers and religious figures have stated it in different ways.
The Golden Rule was a common principle in ancient Greek philosophy. A few examples:
"Do not to your neighbor what you would take ill from him." (Pittacus)
"Avoid doing what you would blame others for doing." (Thales)
"What you wish your neighbors to be to you, such be also to them." (Sextus the
Pythagorean)
"Do not do to others what would anger you if done to you by others." (Isocrates)
"What thou avoidest suffering thyself seek not to impose on others." (Epictetus)
Hinduism
"One should never do that to another which one regards as injurious to one’s own self.
This, in brief, is the rule of dharma. Other behavior is due to selfish desires."
In addition to the law of karma, the Bhagavad Gita contains a dialogue between Krishna
and Arjuna with the statement:
That one I love who is incapable of ill will, And returns love for hatred.
As portrayed by Swami Vivekananda- Do good and forget, don't expect any reward
Islam
Jeffrey Wattles holds that the ethic of reciprocity appears in the following statements
attributed to Muhammad:
“Woe to those . . . who, when they have to receive by measure from men, exact full
measure, but when they have to give by measure or weight to men, give less than due”
The Qur'an commends "those who show their affection to such as came to them for
refuge and entertain no desire in their hearts for things given to the (latter), but give them
preference over themselves"
“None of you [truly] believes until he wishes for his brother what he wishes for himself.”
"Seek for mankind that of which you are desirous for yourself, that you may be a
believer; treat well as a neighbor the one who lives near you, that you may be a Muslim
[one who submits to God]."
“That which you want for yourself, seek for mankind.”
"The most righteous of men is the one who is glad that men should have what is pleasing
to himself, and who dislikes for them what is for him disagreeable."
• Conduct
Patience
Patience is the state of endurance under difficult circumstances, which can mean
persevering in the face of delay or provocation without becoming annoyed or upset; or
exhibiting forbearance when under strain, especially when faced with longer-term
difficulties. It is also used to refer to the character trait of being steadfast.
Patience is often described as a core virtue in religion or spiritual practices. For example,
Job is a figure that appears in the Hebrew Bible, Christian Bible and the Qur'an; his story
is considered a profound religious work. At its core, the theme is the co-existence of evil
and God and the application of patience is highlighted as the antidote to the earthly
struggles caused by that co-existence. The plot of the book is that Job endures near-
apocalyptic calamities without losing his patience or reproaching Divine Providence. In
the Qur'an, the person of Job is actually known as Ayyūb which is a name that is
symbolic of the virtue of patience (although it does not mean patience in itself).
Judaism
Patience and fortitude are prominent themes in Judaism. The Talmud extols patience as
an important personal trait. The story of Micah, for example, is that he suffers many
challenging conditions and yet endures, saying "I will wait for the God who saves me."
Patience in God, it is said, will aid believers in finding the strength to be delivered from
the evils that are inherent in the physical life.
In the Hebrew Bible, patience is referred to in several proverbs, such as "The patient man
shows much good sense, but the quick-tempered man displays folly at its height" "An ill-
tempered man stirs up strife, but a patient man allays discord." and "A patient man is
better than a warrior, and he who rules his temper, than he who takes a city.". The
emotion is also discussed in other sections, such as Ecclesiastes: "Better is the patient
spirit than the lofty spirit. Do not in spirit become quickly discontented, for discontent
lodges in the bosom of a fool.
Christianity
In the Christian religion, patience is one of the most valuable virtues of life. Increasing
patience is viewed as the work of the Holy Spirit in the Christian who has accepted the
gift of salvation. While patience is not one of the traditional biblical three theological
virtues nor one of the traditional four cardinal virtues, it is one of the seven virtues,
alongside chastity, temperance, charity, diligence, kindness, and humility.
In the Christian Bible, patience is referred to in several sections. The Proverbs note that
"through patience a ruler can be persuaded, and a gentle tongue can break a bone";
Ecclesiastes points out that the "end of a matter is better than its beginning, and patience
is better than pride" and Thessalonians states that we should "be patient with all. See that
no one returns evil for evil; rather, always seek what is good for each other and for all".
In James, the Bible urges Christians to be patient, and “see how the farmer waits for the
precious fruit of the earth, until it receives the early and the late rains.". In Galatians,
patience is listed as one of the "fruit of the Spirit": "love, joy, peace, patience, kindness,
goodness, faithfulness, gentleness and self-control. Against such things there is no law".
In Timothy, the Bible states that "Jesus might display his unlimited patience as an
example for those who would believe on him and receive eternal life"
Islam
Patience in Islam is one of the best and most valuable virtues of life. Through patience, a
Muslim believes that an individual can grow closer to Allah and thus attain true peace. It
is also stressed in Islam, that Allah is with those who are patient, more specifically during
suffering. Some of the Quran verses about patience urge Muslims to "seek God (Allah)'s
help with patient perseverance and prayer” and "give glad tidings to those who patiently
persevere". The Quran states that Muslims should "Persevere in patience and constancy"
and "be steadfast in patience". It notes that "No one will be granted such goodness except
those who exercise patience and self-restraint, none but persons of the greatest good
fortune.".
As well, the Quran states that "It is not righteousness that you turn your faces towards
East or West. But it is righteousness to believe in Allah and the Last Day, And the
Angels, and the Book, and the Messengers; To spend of your substance, out of love for
Him, For your kin, for orphans, for the needy, for the wayfarer, for those who ask, and
for the ransom of slaves; To be steadfast in prayer And give in charity; To fulfill the
contracts which you have made; And to be firm and patient, in pain and adversity And
throughout all periods of panic. Such are the people of truth, the God-fearing."
The Muslim faith believes that without a good spirit while enduring, the struggle will not
bear its full reward, thus, Patiently persevering, striving and going forward, despite the
difficulty, is the pinnacle of behavior during challenging times. Through every difficulty,
Allah promises there will be found relief upon its conclusion. Instead of wanting to skip
challenging times, and avoid them, Allah is teaching that the way to the easing, is
through, the difficulty. It takes Patient Perseverance, or enduring with a good spirit still
intact, in order to reap both the internal and external rewards of struggle.
Eastern religions
(Kshanti) or shanti
Toleration and tolerance are terms used in social, cultural and religious contexts to
describe attitudes and practices that prohibit discrimination against those practices or
group memberships that may be disapproved of by those in the majority.
Conversely, 'intolerance' may be used to refer to the discriminatory practices sought to be
prohibited. Though developed to refer to the religious toleration of minority religious
sects following the Protestant Reformation, these terms are increasingly used to refer to a
wider range of tolerated practices and groups, or of political parties or ideas widely
considered objectionable.
As a practical matter, governments have always had to consider the question of which
groups and practices to tolerate and which to persecute. The earliest known example of
ethnic and religious tolerance is found in the Cyrus cylinder, which was declared by
Cyrus the Great after he founded the Persian Empire. Similarly, the Edicts of Ashoka
issued by Ashoka the Great in the Maurya Empire also declared ethnic and religious
tolerance. The later expanding Roman Empire faced the question of whether or to what
extent practices or beliefs could be tolerated or vigorously persecuted. Likewise, during
the middle Ages, the rulers of Christian Europe or the Muslim Middle East sometimes
extended toleration to minority religious groups, and sometimes did not. Jews in
particular suffered under anti-Semitic persecutions in medieval Europe. A notable
exception was Poland, which served as a haven for European Jewry because of its
relative tolerance - by the mid-sixteenth century, 80 percent of the world’s Jews lived in
Poland.
An early champion of toleration in Europe was Pawel Wlodkowic, who at the Council of
Constance advocated the pagan nations' rights. However, the development of a body of
theory on the subject of toleration didn't begin until the sixteenth and seventeenth
centuries, in response to the Protestant Reformation and the Wars of Religion and
persecutions that followed the breaks with the Catholic Church instigated by Martin
Luther and Huldrych Zwingli and others. In response to the theory of persecution that
was used to justify wars of religion and the execution of persons convicted of heresy and
witchcraft, writers such as Sebastian Castellio and Michel de Montaigne questioned the
morality of religious persecution, and offered arguments for toleration. By contrast,
Poland, which had been uniquely tolerant and ethnically as well as religiously diverse,
officially confirmed its status as "a place of shelter for heretics" in the Confederation of
Warsaw of 1573, the first toleration act in Europe.
A detailed and influential body of writing on the question of toleration was produced in
Britain in the seventeenth century, during and after the destructive English Civil Wars.
John Milton and radical Parliamentarians such as Gerrard Winstanley argued that
Christian and Jewish worship should be protected, and it was during the period that
Oliver Cromwell allowed the return of Jews to England. These early theories of toleration
were limited however, and did not extend toleration to Roman Catholics (who were
perceived as disloyal to their country) or atheists (who were held to lack any moral basis
for action). John Locke, in his Letter Concerning Toleration and Two Treatises of
Government proposed a more detailed and systematic theory of toleration, which
included a principle of Separation of Church and State that formed the basis for future
constitutional democracies. The British Toleration Act of 1689 was the political result
of seventeenth century theorists and political exigency, which despite the limited scope of
the toleration it granted was nevertheless a key development in the history of
toleration, which helped produce greater political stability in the British Isles.
The philosophers and writers of the Enlightenment, especially Voltaire and Lessing,
promoted and further developed the notion of religious tolerance, which however was not
sufficient to prevent the atrocities of the Reign of Terror. The incorporation by Thomas
Jefferson and others of Locke's theories of toleration into the Constitution of the United
States of America was arguably more successful.
The terms "toleration" and "tolerance" are increasingly used to refer to a wider
range of tolerated practices and groups, such as the toleration of sexual practices
and orientations, or of political parties or ideas widely considered objectionable.
For example, a distinction is sometimes drawn between mere "Toleration" and a higher
notion of "Religious Liberty":
Bernard Lewis and Mark Cohen have argued that the modern understanding of tolerance,
involving concepts of national identity and equal citizenship for persons of different
religions, was not considered a value by pre-modern Muslims or Christians, due to the
implications of monotheism. The historian G.R. Elton explains that in pre-modern times,
monotheists viewed such toleration as a sign of weakness or even wickedness towards
God. The usual definition of tolerance in pre-modern times as Bernard Lewis puts it was
that:
“
I am in charge. I will allow you some though not all of the rights and
privileges that I enjoy, provided that you behave yourself according to rules that I
will lay down and enforce.
Philosopher John Rawls devotes a section of his influential and controversial book A
Theory of Justice to the problem of whether a just society should or should not tolerate
the intolerant, and to the related problem of whether or not, in any society, the intolerant
have any right to complain when they are not tolerated.
Rawls concludes that a just society must be tolerant; therefore, the intolerant must be
tolerated, for otherwise, the society would then be intolerant, and so unjust. However,
Rawls qualifies this by insisting that society and its social institutions have a reasonable
right of self-preservation that supersedes the principle of tolerance. Hence, the intolerant
must be tolerated but only in so far as they do not endanger the tolerant society and
its institutions.
Perseverance (friendship),
A relation that never tires out till the end of world. Perseverance is the affinity towards
creating friendship out of thin air
Dependability
Value
Ethic value denotes something's degree of importance, with the aim of determining what
action or life is best to do or live, or at least attempt to describe the value of different
actions. It may be described as treating actions themselves as abstract objects, putting
value to them. It deals with right conduct and good life, in the sense that a highly, or at
least relatively highly, valuable action or may be regarded as ethic good (adjective sense),
and an action of low, or at least relatively low, value may be regarded as bad.
What makes an action valuable may in turn depend on the ethic values of the objects it
increases, decreases or alters. An object with ethic value may be termed an ethic or
philosophic good (noun sense).
Virtue
Etymologically the word virtue first signified manliness or courage. In its widest sense,
virtue refers to excellence, just as vice, its contrary, denotes its absence. The term as used
by moral philosophers and theologians signifies an operative habit essentially good, in
contrast to an operative habit essentially evil. What are traditionally known as the four
cardinal virtues, enumerated by the classical Greek philosophers have been translated into
English as Justice, Courage, Wisdom, and Moderation. The three virtues of Faith,
Hope and Charity are central aspects of the Judaic, Christian and Muslim traditions.
Virtue may also be identified from another perspective: it can have either normative or
moral value; i.e. the virtue of a judge is to justly convict criminals; the virtue of an
excellent judge is to specialize in justly convicting criminals, this being its normative
value, whereas the virtues of reason, prudence, chastity, etc. have moral value.
Virtues can be placed into a broader context of values. Each individual has a core of
underlying values that contribute to our system of beliefs, ideas and/or opinions (see
value in semiotics). Integrity in the application of a value ensures its continuity and this
continuity separates a value from beliefs, opinion and ideas. In this context a value (e.g.,
Truth or Equality or Greed) is the core from which we operate or react. Societies have
values that are shared among many of the participants in that culture. An individual's
values typically are largely, but not entirely, in agreement with their culture's values.
Some virtues (a virtue is a character trait or character quality valued as being good)
recognized in various Western cultures of the world include:
ability
acceptance
altruism,
appreciation
assertiveness
attention, focus
autonomy
awareness
balance
beauty
benevolence
candor
caring
caution
charity
chastity
cleanliness
commitment
compassion
confidence
consciousness
consideration
contentment
cooperativeness
courage
courteousness
creativity
curiosity
dependability
detachment
determination
diligence
discernment
discipline
empathy
encouragement
endurance
enthusiasm
egalitarianism
equanimity
equity
excellence
fairness
faith
faithfulness, fidelity
fitness
flexibility
foresight
forgiveness
fortitude, strength
friendliness
generosity
gentleness
happiness
health, health-minded
helpfulness
honesty
honor
hopefulness
hospitality
humility
humor
idealism
imagination
impartiality
independence
innocence
integrity
intuition
inventiveness
joyfulness
justice
kindness
lovingness
loyalty
mercy
moderation
modesty
morality
nonviolence
nurturing
obedience
openness
optimism
patience
peacefulness
perseverance
philanthropy
philomathy
piety
potential
prudence
purity
purposefulness
resilience
rememberance
respectfulness
reverence
responsibility (moral & social)
restraint
self-awareness
self-confidence
self-discipline
self-reliance
self-respect
sensitivity
service
sharing
sincerity
spirituality
sympathy
tactfulness
temperance
tenacity
thankfulness
thoughtfulness
tolerance
trustworthiness
truthfulness
understanding
unity
unselfishness
wisdom
Seneca, the Roman Stoic, said that perfect prudence is indistinguishable from perfect
virtue. Thus, in considering all consequences, a prudent person would act in the same
way as a virtuous person.
The same rationale was followed by Plato in Meno, when he wrote that people only act
for what they perceive will maximize the good. It is the lack of wisdom which results in
the making of a bad choice, rather than a good one. In this way, wisdom is the central
part of virtue. However, he realized that if virtue was synonymous with wisdom, then it
could be taught, a possibility he had earlier discounted. He then added "correct belief" as
an alternative to knowledge, proposing that knowledge is merely correct belief that has
been thought through and "tethered".
Roman virtues
Hindu virtues
Hinduism, or Sanatana Dharma (Dharma means moral duty), has pivotal virtues that
everyone keeping their Dharma is asked to follow. For they are distinct qualities of
manusya (mankind), that allow one to be in the mode of goodness. There are three modes
of material nature (guna), as described in the Vedas and other Indian Scriptures: Sattva
(goodness, creation, stillness, intelligence), Rajas (passion, maintenance, energy, activity)
, and Tamas (ignorance, restraint, inertia, destruction). Every person harbours a mixture
of these modes in varying degrees. A person in the mode of Sattva has that mode in
prominence in his nature, which he obtains by following the virtues of the Dharma .
Restraint and Moderation: This is having restraint and moderation in all things. Sexual
relations, eating, and other pleasurable activities should be kept in moderation. Some
orthodox followers also believe in sex only in marriage, and being chaste. It depends on
the sect and belief system, some people believe this means celibacy... While others
believe in walking the golden path of moderation, i.e. Not to far to the side of forceful
control and total abandon of human pleasures, but also not too far to the side of total
indulgence and total abandon for moderation.
Honesty: One is require to be honest with themselves, honest to their family, friends, and
all of humanity.
Cleanliness: Outer cleaniness is to be cultivated for good health and hygiene, inner
cleaniness is cultivated through devotion to god, selflessness, non-violence and all the
other virtues; which is maintained by refraining from intoxicants.
Protection and reverence for the Earth.
Universality: Showing tolerance and respect for everyone, everything and the way of the
Universe.
Peace: One must cultivate a peaceful manner in order to benefit themselves and those
around them.
Non-Violence/Ahimsa: This means not killing, or being violent in any way to any life
form or sentient being. This is why those who practice this Dharma are vegetarians
because they see the slaughter of animals for the purpose of food as violent, when there
are less violent ways to maintain a healthy diet.
Reverence for elders and teachers: This is virtue is very important to learn respect and
reverence for those who have wisdom and those who selflessly teach in love. The Guru or
spiritual teacher is one of the highest principals in many Vedic based spiritualities, and is
likened to that of God.
These are the virtues that Benjamin Franklin used to develop what he called 'moral
perfection'. He had a checklist in a notebook to measure each day how he lived up to his
virtues.
They became known through Benjamin Franklin's autobiography and inspired many
people all around the world. Authors and speakers in the self-help movement report being
influenced by him, for example Anthony Robbins who based a part of his 'Date with
Destiny' seminar on Franklin's concept.
2. Silence. Speak not but what may benefit others or yourself. Avoid trifling
Conversation.
3. Order. Let all your Things have their Places. Let each Part of your Business have its
Time.
4. Resolution. Resolve to perform what you ought. Perform without fail what you
resolve.
5. Frugality. Make no Expense but to do good to others or yourself: i.e. Waste nothing.
6. Industry. Lose no Time. Be always employ'd in something useful. Cut off all
unnecessary Actions.
7. Sincerity. Use no hurtful Deceit. Think innocently and justly; and, if you speak, speak
accordingly.
8. Justice. Wrong none, by doing Injuries or omitting the Benefits that are your Duty.
9. Moderation. Avoid Extremes. Forbear resenting Injuries so much as you think they
deserve.
12. Chastity. Rarely use Venery but for Health or Offspring; Never to Dullness,
Weakness, or the Injury of your own or another's Peace or Reputation.
These vices are pride, envy, avarice, anger, lust, gluttony, and sloth. The opposite of
these vices are the following virtues: meekness, humility, generosity, tolerance, chastity,
moderation, and zeal (meaning enthusiastic devotion to a good cause or an ideal). These
virtues are not exactly equivalent to the Seven Cardinal or Theological Virtues mentioned
above. Instead these capital vices and virtues can be considered the "building blocks" that
rule human behaviour. Both are acquired and reinforced by practice and the exercise of
one induces or facilitates the others.
Ranked in order of severity as per Dante's Divine Comedy (in the Purgatorio), the seven
deadly vices are:
Pride or Vanity — an excessive love of self (holding self out of proper position toward
God or fellows; Dante's definition was "love of self perverted to hatred and contempt for
one's neighbor"). In the Latin lists of the Seven Deadly Sins, pride is referred to as
superbia.
Avarice (covetousness, Greed) — a desire to possess more than one has need or use for
(or, according to Dante, "excessive love of money and power"). In the Latin lists of the
Seven Deadly Sins, avarice is referred to as avaritia.
Lust — excessive sexual desire. Dante's criterion was "lust detracts from true love". In
the Latin lists of the Seven Deadly Sins, lust is referred to as luxuria.
Wrath or Anger — feelings of hatred, revenge or even denial, as well as punitive desires
outside of justice (Dante's description was "love of justice perverted to revenge and
spite"). In the Latin lists of the Seven Deadly Sins, wrath is referred to as ira.
Envy or jealousy; resentment of others for their possessions (Dante: "Love of one's own
good perverted to a desire to deprive other men of theirs"). In the Latin lists of the Seven
Deadly Sins, envy is referred to as invidia.
Sloth or Laziness; idleness and wastefulness of time allotted. Laziness is condemned
because others have to work harder and useful work can not get done.
Several of these vices interlink, and various attempts at causal hierarchy have been made.
For example, pride (love of self out of proportion) is implied in gluttony (the over-
consumption or waste of food), as well as sloth, envy, and most of the others. Each sin is
a particular way of failing to love God with all one's resources and to love fellows as
much as self. The Scholastic theologians developed schema of attribute and substance of
will to explain these sins.
The 4th century Egyptian monk Evagrius Ponticus defined the sins as deadly "passions,"
and in Eastern Orthodoxy, still these impulses are characterized as being "Deadly
Passions" rather than sins. Instead, the sins are considered to invite or entertain these
passions. In the official Catechism of the Catholic Church published in 1992 by Pope
John Paul II, these seven vices are considered moral transgression for Christians and the
virtues should complement the Ten Commandments and the Beatitudes as the basis for
any true Morality.
Ethics
Ethics is a major branch of philosophy, encompassing right conduct and good life. It is
significantly broader than the common conception of analyzing right and wrong. A
central aspect of ethics is "the good life", the life worth living or life that is simply
satisfying, which is held by many philosophers to be more important than moral conduct.
Socrates
Socrates was one of the first Greek philosophers to encourage both scholars and the
common citizen to turn their attention from the outside world to the condition of man. In
this view, Knowledge having a bearing on human life was placed highest, all other
knowledge being secondary. Self-knowledge was considered necessary for success and
inherently an essential good. A self-aware person will act completely within their
capabilities to their pinnacle, while an ignorant person will flounder and encounter
difficulty. To Socrates, a person must become aware of every fact (and its context)
relevant to his existence, if he wishes to attain self-knowledge. He posited that people
will naturally do what is good, if they know what is right. Evil or bad actions are the
result of ignorance. If a criminal were truly aware of the mental and spiritual
consequences of his actions, he would neither commit nor even consider committing
them. Any person who knows what is truly right will automatically do it, according to
Socrates. While he correlated knowledge with virtue, he similarly equated virtue with
happiness. The truly wise man will know what is right, do what is good and therefore be
happy.
Aristotle
Aristotle asserted that man had three natures: vegetable (physical), animal
(emotional) and rational (mental). Physical nature can be assuaged through exercise
and care, emotional nature through indulgence of instinct and urges, and mental
through human reason and developed potential. Rational development was considered
the most important, as essential to philosophical self-awareness and as uniquely human.
Moderation was encouraged, with the extremes seen as degraded and immoral. For
example, courage is the moderate virtue between the extremes of cowardice and
recklessness. Man should not simply live, but live well with conduct governed by
moderate virtue. This is regarded as difficult, as virtue denotes doing the right thing, to
the right person, at the right time, to the proper extent, in the correct fashion, for the right
reason.
Stoicism
The Stoic philosopher Epictetus posited that the greatest good was contentment and
serenity. Peace of mind, or Apatheia, was of the highest value; self-mastery over one's
desires and emotions leads to spiritual peace. The "unconquerable will" is central to this
philosophy. The individual will should be independent and inviolate. Allowing a person
to disturb the mental equilibrium is in essence offering yourself in slavery. If a person is
free to anger you at will, you have no control over your internal world, and therefore no
freedom. Freedom from material attachments is also necessary. If a thing breaks, the
person should not be upset, but realize it was a thing that could break. Similarly, if
someone should die, those close to them should hold to their serenity because the loved
one was made of flesh and blood destined to death. Stoic philosophy says to accept things
that cannot be changed, resigning oneself to existence and enduring in a rational fashion.
Death is not feared. People do not "lose" their life, but instead "return", for they
are returning to God (who initially gave what the person is as a person). Epictetus said
difficult problems in life should not be avoided, but rather embraced. They are spiritual
exercises needed for the health of the spirit, just as physical exercise is required for the
health of the body. He also stated that sex and sexual desire are to be avoided as the
greatest threat to the integrity and equilibrium of a man's mind. Abstinence is highly
desirable. Epictetus said remaining abstinent in the face of temptation was a victory for
which a man could be proud.
Self control
Self control refers to the ability to control human behavior through the exertion of
will. Self-control is required in order to inhibit impulsivity, and has been a recurrent
theme throughout history, culture, and philosophy, where it is considered a key to
volition (psychology) and free will.
Context
In the 1960s, Walter Mischel tested four year old children for self control in "The
Marshmallow Test": the children were each given a marshmallow and told that they can
eat it anytime they want, but if they waited 15 minutes, they would receive another
marshmallow. Follow up studies showed that the results correlated well with these
children's success levels in later life.
Pigeon self-control
Most of the research in the field of self control assumes that self control is in general
better than impulsiveness. Some developmental psychologists argue that this is normal,
and people age from infants, who have no ability to think of the future, and hence no self
control or delayed gratification, to adults. As a result almost all research done on this
topic is from this standpoint and very rarely is impulsiveness the more adaptive response
in experimental design.
Research by Roy Baumeister and others shows that the ability to self-control oneself
relies on a power source that diminishes after exertion.
Subjects that were given a task that involves self-control were later less able for self-
control even in entirely different areas. This result was replicated in over a hundred
experiments.
Self control was also shown to improve upon exercise. Exercise in these experiments
varied. Taking care on posture, doing regular exercise, and other forms of self-control
improved over time the self-control ability in seemingly unrelated areas.
Reviews concluded that self control is correlated with various positive life outcomes,
such as happiness, adjustment and various positive psychological factors.
Impulse control
Self Control as defined here is also known as impulse control or self regulation. Some
psychologists prefer the term impulse control because it may be more precise. The term
Self regulation is used to refer to the many processes individuals use to manage drives
and emotions. Therefore, self regulation also embodies the concept of will power. Self
Regulation is an extremely important executive function of the brain. Deficits in self
control/regulation are found in a large number of psychological disorders including
ADHD, Antisocial Personality Disorder, Borderline Personality Disorder, addiction,
eating disorders and impulse control disorders
In B.F. Skinner's Science and Human Behavior he provides a survey of nine categories of
self control methods.
Manipulating the occasion for behavior may change behavior as well. Removing
distractions that induce undesired actions or adding a prompt to induce it are examples.
Hiding temptation and reminders are two more.
One may manipulate one's own behavior by affecting states of deprivation or satiation.
By skipping a meal before a free dinner one may more effectively capitalize on the free
meal. By eating a healthy snack beforehand the temptation to eat free "junk food" is
reduced.
Going for a 'change of scene' may remove emotional stimuli, as may rehearsing injustice
to motivate a strong response later.
Setting an alarm clock to awake ourselves later is a form of aversive control. By doing
this we arrange something that will only be escapable by awakening ourselves.
Drugs
Operant conditioning
Punishment
Skinner notes that Jesus exemplified this principle in loving his enemies. When we are
filled with rage or hatred we might control ourselves by 'doing something else' or more
specifically something that is incompatible with our response. When we give three miles
of service to someone who compels us one, or submit tenderly a cheek after the other is
slapped, we may find ourselves less enraged and so able to control our responses.
These small emotions are the a totally different subject matter, which is beyond the scope
of this book, I shall try to write something about the emotions in a different book.
Following are some short stories from various cultures, which promote hundreds of small
character qualities, which are not big enough in themselves, but together they form the
person. The short story is the designed use of language purposely intended
to convey a hidden and secret meaning other than that contained in the words
themselves; The true short storyteller , therefore, discharges the most important function.
He is neither a narrator, nor an allegorist. He is a great teacher, a corrector of morals, a
censor of vice, and a commander of virtue.
I have tried to the best of my abilities to show the hidden character quality in each of
them, but have failed most of the time, however you should read it, and I know even if
you don’t know what is it that you want to teach the kids, kids will understand it
automatically.
1- The Wolf and the Lamb
WOLF, meeting with a Lamb astray from the fold, resolved not to lay violent hands on
him, but to find some plea to justify to the Lamb the Wolf’s right to eat him. He thus
addressed him: “Sirrah, last year you grossly insulted me.” “Indeed,” bleated the Lamb in
a mournful tone of voice, “I was not then born.” Then said the Wolf, “You feed in my
pasture.” “No, good sir,” replied the Lamb, “I have not yet tasted grass.” Again said the
Wolf, “You drink of my well.” “No,” exclaimed the Lamb, “I never yet drank water, for
as yet my mother’s milk is both food and drink to me.” Upon which the Wolf seized him
and ate him up, saying, “Well! I won’t remain supperless, even though you refute every
one of my imputations.”
( Everything that happens, happens for a reason, if it’s too good to be true, it
definitely is.)
198- The Man, the Horse, the Ox, and the Dog
A HORSE, Ox, and Dog, driven to great straits by the cold, sought shelter and
protection from Man. He received them kindly, lighted a fire, and warmed them. He let
the Horse make free with his oats, gave the Ox an abundance of hay, and fed the Dog
with meat from his own table. Grateful for these favors, the animals determined to repay
him to the best of their ability. For this purpose, they divided the term of his life between
them, and each endowed one portion of it with the qualities which chiefly characterized
himself. The Horse chose his earliest years and gave them his own attributes: hence every
man is in his youth impetuous, headstrong, and obstinate in maintaining his own opinion.
The Ox took under his patronage the next term of life, and therefore man in his middle
age is fond of work, devoted to labor, and resolute to amass wealth and to husband his re-
sources. The end of life was reserved for the Dog, wherefore the old man is often
snappish, irritable, hard to please, and selfish, tolerant only of his own house-hold, but
averse to strangers and to all who do not administer to his comfort or to his necessities.
The tales of Panchatantra, perhaps, are the oldest stories known in the literature
of India. The dates of the Panchatantra are not known and these tales are usually
attributed to Vishnu Sharma. Some believe that the fables of panchatantra are as old
as Rig-veda.
The popular story about the origin of Panchatantra goes like this: Once there was a
king who has three son who are dull and without any wit or wisdom. Worried about
the wellbeing of his sons the king approaches a wise brahmin called Vishnu Sharma
and prays him to impart wisdom into his sons. Since the songs of the king are
dimwits, he chooses to pass the wisdom in the form of interesting short stories. The
stories narrated by Vishnu Sarma contains animals and birds and he makes them
speak and behave like humans.
Panchatantra tells about five ways that help the human being succeed in life. Pancha
means five and tantra means ways (or strategies or principles). Addressed to the
king's children, the stories are primarily about statecraft and are popular throughout
the world. The five strategies are:
( the actual panchtantra is a big one, I have put here whatever I could get.)
Once upon a time there lived a ferocious lion in the forest. It was a greedy lion and
started killing animals in the forest indiscriminately. Seeing this, the animals
gathered and decided to approach the lion with the offer of one animal of each
species volunteering itself to be eaten by the lion everyday. So every day it was the
turn of one of the animals and in the end came the rabbits' turn. The rabbits chose a
old rabbit among them. The rabbit was wise and old. It took its own sweet time to go
to the Lion. The Lion was getting impatient on not seeing any animal come by and
swore to kill all animals the next day.
The rabbit then strode along to the Lion by sunset. The Lion was angry at him. But
the wise rabbit was calm and slowly told the Lion that it was not his fault. He told the
Lion that a group of rabbits were coming to him for the day when on the way, an
angry Lion attacked them all and ate all rabbits but himself. Somehow he escaped to
reach safely, the rabbit said. He said that the other Lion was challenging the
supremacy of his Lordship the Lion. The Lion was naturally very enraged and asked
to be taken to the location of the other Lion.
The wise rabbit agreed and led the Lion towards a deep well filled with water. Then
he showed the Lion his reflection in the water of the well. The Lion was furious and
started growling and naturally its image in the water, the other Lion, was also
equally angry. Then the Lion jumped into the water at the other Lion to attack it, and
so lost its life in the well. Thus the wise rabbit saved the forest and its inhabitants
from the proud Lion.
Monkey and the Crocodile
Once upon a time there lived a monkey named Red-face on a tree by the side of the
sea. The tree was an apple tree and the fruits it bore were sweet as nectar. Once a
crocodile named Ugly-Mug swam ashore and Red-face threw apples at him and
asked him to taste them. Ugly-Mug started coming everyday ashore and eat the
fruits thrown by Red-face and soon they became good friends. Ugly-Mug used to
take some fruits to his home to his wife.
His wife was a greedy lady and asked him as to where he got the nectar filled apples.
Ugly-Mug told about his friend the monkey. The lady was greedy and pleaded with
her husband that she would like to eat the monkey's heart, as a person who gave
such tasty fruits must have a heart filled with nectar. Ugly-Mug was angered and did
not agree to deceiving his friend. But she then insisted on not eating anything till he
brought her his friend's heart. Out of desperation, Ugly-mug started making plans for
killing his friend.
He came back to Red-face and entreated him with an invitation to his house for
supper stating that his wife would be thrilled to have him home and also that she
was very anxious to meet such a nice friend. Poor Red-face believed the story but
was asking his friend as to how he could cross the sea to reach the house of the
crocodile on the other side. Ugly-mug then offered to carry him on his back and the
monkey agreed.
In the middle of the sea, Ugly-mug took the crocodile deep into the ocean to kill the
monkey. The monkey was frightened and asked the crocodile why he was doing this.
Ugly-mug told him that his wife wanted to eat the monkey's heart filled with nectar.
Red-face immediately asked it to take him back to the tree as he told him that he
had left his other heart which was full of nectar back at the tree. The foolish
crocodile then swam back to the tree and the terrified monkey jumped up the tree
never to return. Upon being asked as to why she was not returning, the monkey
answered to the crocodile that he had only one heart and he had been fooled and
scolded his friend for misusing his friendship.
The crocodile was ashamed at what happened and asked the monkey if he could
make any amends. And he was also scared that his wife would not let him back in
because he had returned without the monkey's heart. Just then he heard that a huge
he-crocodile had occupied the house of his. The monkey advised him to fight the he-
crocodile and drive him out of his home and gain his wife's confidence. His advice the
crocodile followed and he was back happy with his wife.
Sparrow and the Elephant
Once upon a time there lived a sparrow with her husband on a tree. She had built a
nice nest and laid her eggs in the nest. One morning, a wild elephant with spring
fever feeling restive came to the tree in search of shade and in a rage broke the
branch of the tree on which the nest was residing. Unluckily all the sparrow eggs
were lost though both parents were saved. The she-sparrow was deep in lament.
Seeing her lament, the woodpecker bird, a friend of hers offered her consolation that
she would think of a way of killing the elephant. Then she went to her friend the
gnat, who in turn went to the counselor frog for advice. The frog then devised a
scheme for killing the elephant. He asked the gnat to buzz in the ears of the
elephant, so that the elephant would be thrilled to listen to the music of the gnat and
close its eyes. Then she asked the woodpecker to pluck his eyes. She herself would
be on the edge of a pit and would croak misleading the elephant to think that it is a
pond.
The next day at noon the three carried out the plan and the elephant was killed when
he fell flat into a pit after being blinded by the woodpecker when he closed his eyes
in response to the gnat. So the revenge was taken with collective wit of all three
animals.
The blue Jackal
Once upon a time there lived a jackal who strayed into a city in search of food. He
was hungry and was being chased by a group of dogs. He accidentally entered the
house of a dyer and fell into a vat of indigo(blue), and was stained blue from head to
toe. When he escaped from the house back into the forest, all animals were
surprised at his appearance and could not place its identity. Taking advantage of the
situation, the jackal decided to play the situation to his advantage. He proclaimed
that he was Fierce Owl, sent by the king of Gods, Indra, to earth to gaurd the forest.
The gullible animals believed the jackal. The jackal then appointed the Lion as his
Prime minister, tiger as his gaurdian of the bed chamber and the elephant was made
the door keeper. He then drove all the jackals out of sight from the forest for fear of
being recognized. The animals would hunt food and bring it to the self proclaimed
king and the king would distribute the food to all equally just as a king would do. So
he was leading a life of luxury.
One day a herd of jackals were passing by howling to their glory. Unable to control
his natural instinct, FierceOwl showed his natural voice and howled at the top of his
voice. Hearing this howl, the animals realised that they had been fooled by a jackal
and killed the jackal instantly.
The greedy Jackal
Once upon a time there lived a lazy jackal. Also in the hills there lived a hillman and
a wild boar. Once when the hillman went to hunt, he saw the wold boar. He took a
sharp aim with his arrow and stuck the boar. But the boar was only injured and it
attacked the hillman and he died on the spot. But the boar also collapsed due to the
injury and died.
The jackal happened to pass the site of both the dead bodies, and the jackal decided
to eat them slowly. But he was excessively greedy and first wanted to eat the
bowstring, before the other bodies. As he tried to eat the bowstring which was tightly
attached to the bow, it snapped and the end of the string pierced the roof of its
mouth and it stuck a big injury to the jackal and the jackal died on the spot.
The heron and the crab
Once upon a time there lived a heron by the side of a pond. It was a lazy creature
and once deivsed a plan to get a supply of fish without doing much work. So one
day, he went to the side of the pond and put on a gloomy face without attempting to
catch any fish. The pond was also inhabited by a carb, which was wise and often
helped the fish in the pond. On seeing the gloomy heron, the crab asked her what
the matter was.
The heron said, "Alas! I am worried that the pond is going to be soon devoid of any
fish, which are in turn my source of food. I overheard a group of fishermen talking
about catching all the fish in this pond. But I know of a pond somewhat far away,
where all the fish shall be safe. If the fish are interested, i can carry a few each day
to the other pond where they will be safe."
All the fish were eager to make use of the heron in reaching a safer destination. So
everyday some of them volunteer to go with the heron. The heron took some fish
each day in the beak, and on reaching a large rock used to eat all the fish up and
leave the bones of the fish at the rock. So she was able to get a continuous supply of
fish at no effort at all. In the end, the curiosity got the better of the crab, and one
day it volunteered to go with the fish. When it had gone closer to the rock, it realized
the foul play the heron had been playing on the poor fish. Enraged, it tightened its
claws around the neck of the heron and snapped the head of the heron off. The
heron this died a selfish death. The crab crept back to the pond and told all the fish
about the lies the heron had been telling.
The crows and the serpent
Once upon a time there lived a crow couple, who had built a nest on the top of a
tree. But unfortunately the tree was inhabited by a serpent at its bottom. So the
serpent used to crawl up the tree and eat all the eggs that the lady crow used to lay.
The crow couple were deeply grieved and when this happened time after time, then
they decided that the serpent was to be get rid of by a plan.
So the crow then approached his friend the jackal and asked for a plan. The jackal
then told him to go and fetch a costly thing from the palace of the king and throw
the thing in the burrow of the snake. The crow went to palace, and stole a necklace
of the queen while she was bathing. The gaurds of the palace ran after it. The crow
then dropped the necklace in the burrow of the snake beneath the tree.
The gaurds on reaching the bottom of the tree, found the necklace gaurded by the
serpent. Then they lynched the serpent and recovered the necklace. So the crow
family was now happy that their eggs were safe now.
The Swan and the Owl
Once upon a time there lived a swan who used to spend time in various playful
activites on a lake. Once an owl visited him in the forest and requested him to be
friends, after praising the swan a lot. The swan agreed to be friends with him and
they used to spend time near the lake a lot of days.
But the owl soon got bored of the place and told the swan, "I am going back to my
home in the Lotus wood, and if you ever want to visit me you can visit me there."
The swan, after many days once decided to pay a visit to the owl in the Lotus wood.
On reaching Lotus wood, it could not find the owl, which was hiding in the dark hole.
The owl asked the swan to take rest till daylight was over and told him that he could
come out only at night. The swan decided to take rest.
It so happened that a group of merchants were passing by the next day early
morning. The merchants chanted some hymns, and to that the owl replied with a
hoot. Thinking that this was a bad omen, the merchants then decided to shoot the
owl down. But in the meantime the owl had fled and taken refuge in a nearby hole
near the shore of the lake. But the swan did not move. The arrow from the
merchants came and hit the swan and it was killed.
The geese and the tortoise
Once upon a time there lived a pair of geese and a tortoise all three of whom were
great friends. One day they faced a huge drought and the lake in which they lived
was drying up. They decided to leave the lake and look for a new lake. But the
tortoise could not fly. So the geese thought of a plan, where by the tortoise would
have to hold a piece of stick by its mouth which would be carried by the two geese.
The only condition was that the trotoise should not speak or it will fall from the stick
to death. The tortoise agreed to be silent.
But on seeing this strange arrangement , people on the way started laughing at the
tortoise. Unable to control his anxiety, he spoke out "What are they laughing
about?", and so fell to his death. If he had kept quiet he could have saved his own
life.
The bird with two necks
Once upon a time there lived a special kind of bird which had two necks and shared a
common stomach.
One day, one of the heads found a jar of nectar, and on seeing this the other head
also wanted to taste the nectar but the first neck refused to let it have it. Enraged,
the other neck soon found a jar of poison and it consumed it. The poison reached the
common stomach and both the necks perished.
The Jackal and the Drum
Once upon a time there lived a jackal in a forest. One day it was very hungry and it
reached the king's battleground. It heard a loud noise suddenly and was frightened
upon hearing the noise. He was frightened that something dangerous was happening
to him. He reached a war-drum nearby and struck it with grass and it made noise.
He mistook it be a huge animal with lots of food on the inside of it. With great
difficulty it pierced the drum and reached inside. On reaching inside then it was
disappointed to find it to be only wood and leather.
With great difficulty it came out of the hole and backed off and crept away to safety
laughing at her judgment.
The Heron, Serpent and the Mongoose
Once upon a time there lived a group of herons on a banyan tree. In the hollow
trunk of the tree dwelt a black serpent who ate the young herons before they grew.
Out of sorrow the heron, approached the crab.
The crab heard of the serpent and then thought to itself, " The heron is also the
natural enemy of our race. So i need a scheme to get rid of all of them". So he
advised the heron to throw fish bits all the way from the house of the mongoose to
the tree where it lived.
The heron did as told and the mongoose following the trail of the fish came and ate
the serpent and at the same time crept up the tree and ate all the herons too.
The mice and the elephants
Once upon a time there lived a group of mice under a tree peacefully. But once a
group of elephants came that way and destroyed the homes of all the rats as a result
of which many of them were crushed to death. Then the king of rats decided to
approach the elephant chief and request him to guide his herd through another
route.
The elephant king agreed to this and took another route to the water. And so the
lives of the rats were saved. One day a group of elephant-hunters came and trapped
the group of elephants in huge nets. Then the elephant king suddenly remembered
the king of the rats. He summoned one of the elephants of his herd which had not
been trapped, to go and contact the king of rats.
On listening to the elephant, the rat king took his entire group of mice and they cut
open the nets which trapped the elephant herd. So the elephant herd was totally set
free.
The cat, partridge and the hare
Once upon a time there lived a partridge under a tree. The partridge one day decided
to go to the fields and indulge itself in the food there. But it did not return for many
days as it found the fields a good source of food.
In the meantime a hare came along one day and occupied the same dwelling which
the patridge used to live in. The partridge however returned from the fields having
grown plump from the food. It wanted to claim the dwelling for itself. A fight ensued
and the hare was saying that the dwelling belonged to whoever occupied it.
Then they both decided to contact a supposedly learned cat, on the shores of the
Ganges who was supposed to be wise and old. So one day they both approached the
cat with their problem. The cat, which was actually a hypocrite who earned his
livelihood by posing as a priest, decided to take advantage of the occasion. On
hearing the partridge and the hare from a distance, it said, "Sorry! I can't hear you
from that far a distance because of old age. Dont worry I mean no harm to you.
Come closer and both of you relate your stories."
They were fooled into coming near and as soon as he could lay his hands on both of
them he killed them both and had a meal.
The gold giving serpent
Once upon a time there lived a poor brahman. He used to work hard on the fields but
all his efforts did not bear fruit. He one day found an anthill on his field and found a
serpent there. Thinking that he had not paid respect to the guardian deity of his
field, he procured milk and started feeding the anthill with milk from that day. One
day he found a gold coin in the plate. So he used to get a gold coin everyday he fed
the serpent with milk.
Then one day he had to go to the town and asked his son to look after the serpent
by feeding him the milk. The son was greedy and he thought, "This anthill must be
full of gold coins". And he stuck the serpent. Unluckily the serpent did not die and it
attacked the boy and he died.
Once upon a time there lived a priest who was extremely lazy and poor at the same
time. He did not want to do any hard work but used to dream of being rich one day.
He got his food by begging for alms. One morning he got a pot of milk as part of the
alms. He was extremely delighted and went home with the pot of milk. He boiled the
milk, drank some of it and put the remaining milk in a pot. He added slight curds in
the pot for converting the milk to curd. He then lay down to rest.
He was extremely delighted at the pot of milk he found and started dreaming about
the pot of curd while he lay asleep. He dreamt that if he could become rich somehow
all his miseries would be gone. His thoughts turned to the pot of milk he had set to
form curd. He dreamt on : "By morning the pot of milk would set, it would be
converted to curd. I would churn the curd and make butter from it. I would heat the
butter and make ghee out of it. I will go to that market and sell that ghee, and make
some money. With that money i will buy a hen. The hen will lay may eggs which will
hatch and there will be many more hens and cocks. These cocks and hen will in turn
lay hundreds of eggs and I will soon have a poultry farm of my own." He kept on
imagining.
"I will sell all the hens of my poultry and buy some cows, and open a milk dairy. All
the town people will buy milk from me. I will be very rich and soon I shall buy
jewellery. The king will buy all the jewellery from me. I will be so rich that I will be
able to marry an exceptionally beautiful girl from a rich family. Soon I will have a
handsome son. If he does any mischief I will be very angry and to teach him a
lesson, I will hit him with a big stick." During this dream, he involuntarily picked up
the stick next to his bed and thinking that he was beating his son, raised the stick
and hit the pot. The pot of milk broke and he awoke from his sleep. Only then did he
realize he was daydreaming.
A couple of months later, one day the farmer and his wife wanted to go out of the
house leaving the child at home. The farmer thought that the mongoose would take
care of the child while they were away. So they left the mongoose and the child at
home and went out.
The farmer's wife returned earlier and on returning home found that the mouth of
the mongoose was stained with blood and she immediately inferred that the
mongoose had killed the child. In anger she threw a box on the mongoose and the
mongoose was hurt badly. She then rushed inside to see what happened to the child.
She was surprised to find a dead snake lying in the room. She could infer that that
the mongoose had saved the child's life by killing the snake. Realising the mistake
she went out of the room only to find the mongoose dead on the floor. She cried out
load at her hasty action.
On reaching home, he talked to his wife about the mouse and they decided to
convert the mouse into a young baby girl. The sage and his wife began to take care
of the girl child and brought her up as their daughter. The child grew day by day to a
beautiful maiden by the age of sixteen. At this age, the sage decided to find a match
for the girl. He and his wife decided that the Sun God would be an ideal match for
their girl.
So the sage prayed for the Sun God to appear, and once the sun god appeared
asked him to marry his daughter. But his daughter said, "Sorry! I cannot marry the
sun god because he is very intense and I will be reduced to ashes in his heat and
light.". The sage was displeased and asked the sun god to suggest a possible groom.
The sun god suggested the name of the Lord of the clouds. For, the cloud can easily
stop the rays of the sun.
The sage then prayed for the lord of the clouds and once he appeared him took him
to his daughter. The daughter once again decided not accept him as his groom. She
said, " I do not want to marry a person as dark as him. Moreover, I am afraid of the
thunder he produces". The sage was dejected once again and asked the lord of
clouds for a suitable groom. The lord of clouds suggested, " Why don't you try the
lord of wind, for he can easily blow me away".
The sage then prayed for the lord of the wind. On the appearance of the wind-god,
he took him to his daughter. His daughter rejected the groom saying that she cannot
marry such a feeble person like the wind god who is always on the move. Dejected
once again the sage asked the wind-god for a suggestion. The wind-god suggested
the lord of the mountain which was rock solid and stopped the wind easily. So the
sage then went to the mountain lord and requested him to marry his daughter. But
the daughter once again rejected the mountain lord saying that he was too cold-
hearted for her to marry and requested the sage to find somebody softer. The
mountain god then suggested a mouse to him, because the mouse is soft and yet
can easily make holes in the mountain.
This time the daughter was happy and agreed to marrying a he-mouse. So the sage
said, "Look at what the destiny had to offer you. You started as a mouse, and were
destined to marry a mouse in the end. So be it". He then converted her back to a
she-mouse and got her married to a he-mouse.
Once A large herd of elephants lived in a jungle. Their king was a huge, majestic
tusker. He looked after them with love and care. A severe drought hit the area. As
there was no rain for a few years, all the rivers and tanks had dried up. Birds and
animals died of thirst. The wild elephants suffered for want of water. Their king knew
that if they did not get water soon, many of them would die of thirst. He had to find
water as quickly as possible.
He asked the elephants to go in different directions to look for water. One of them
found a large lake full of water in another jungle far away. The king was happy. He
ordered all the elephants to make their way to the lake. It was a beautiful lake. Close
to it was a colony of rabbits. The elephants had to pass through this colony.
Thousands of rabbits were trampled to death and thousands more were injured. The
rabbits were in a panic. Their king called a meeting.
"A herd of wild elephants is passing through our colony," he said. "They have already
killed or injured thousands of us. We have to take urgent steps to prevent more
deaths. I want all of you to think of a way to save our race." The rabbits thought and
thought. How could they stop the elephants? One little rabbit stood up.
"Your Majesty," he said, "if you will send me as your messenger to the king of the
elephants, I may be able to find a solution." "By all means, go as my messenger and
see what you can do." The little rabbit hurried out.
He saw a group of elephants returning from the lake. Right in the middle was the
king. To get near him was impossible. "I will be crushed to death,' thought the
rabbit. So he climbed up a huge rock.
"O, king of the elephants," he shouted, "hear me, please." The king heard his voice
and turned towards him.
"Well, who are you?" he asked. "I am a messenger," replied the rabbit. "A
messenger? From whom?" "I am a messenger from the mighty Moon." "What is your
business? Is there a message for me from the Moon?" "Yes, yes, your Majesty. But
you must not be angry with me. Please remember that a messenger is never
punished for what he has to say. He is only doing his duty." "Very well. Say what you
have been sent to say. I shall not harm you." "Sir," said the little rabbit, "the Moon
has this to say"
" You, the king of the elephants, have brought your herd to my holy lake and soiled
its waters. You have killed thousands of rabbits on your way to the lake. You know
that rabbits are under my special protection. Everyone knows that the king of the
rabbits lives with me. I ask you not to kill any more rabbits. Otherwise something
terrible will happen to you and your herd."
The king of the elephants was shocked. He looked at the little rabbit. "You are right,"
he said. "We may have killed many rabbits on our way to the lake. I shall see that
you do not suffer anymore. I shall request the Moon to forgive me for my sins.
Please tell me what I should do." "Come with me alone," replied the rabbit. "Come, I
shall take you to the Moon." The little rabbit took the huge elephant to the lake.
There they saw the Moon reflected in the still waters. "There, your Majesty, meet the
Moon," said the little rabbit.
"Let me worship the divine Moon," said the elephant, and dipped his trunk into the
water. At once the water was disturbed. The Moon seemed to move to and fro. The
rabbit said, "Now the Moon is angrier than ever." "Why?' asked the king. "What have
I done?" "You have touched the holy waters of the lake," replied the rabbit. The
elephant bowed his head. "Please ask the Moon to forgive me. Never again will we
touch the holy waters of this lake. Never again will we harm the rabbits whom the
Moon loves so much." And the king and his herd went away. Soon there was rain and
the elephants lived happily. It did not occur to them ever that a little rabbit had
fooled them.
Once upon a time there was a lion and a lioness in a dense forest. The couple gave
birth to two cubs in due course of time. The lion asked the lioness to stay at home
and take care of the cubs. One day the lion could not hunt any animal but found a
little fox on the way home. He took it home as a gift for the lioness. The lioness
brought the fox kid with the same love as her own cubs. The three young animals
grew and played together. One day the children saw an elephant. The lion cubs
wanted to fight the elephant. But the fox kid was frightened and asked them to run
away. So they ran away and went to the mother lioness.
The lion cubs told the story to her. She laughed at the fox kid. At this the fox kid was
offended and in a rage challenged the lioness as to why she called it a coward. The
lioness replied, "What's wrong with eating an elephant? You feel like that only
because you're not a lion kid. You are the child of a fox. Your breed never eats
elephants. If you cannot be bold please leave us and go live with your tribe." The fox
kid did not want to live there any longer and left for the forest.
Once there lived a pious brahmin in a village. He used to perform religious rituals.
On one occasion he was rewarded with a cow by a rich man for his service. The
brahmin started to bring the cow to his home. On the way, three rogues saw the
brahmin bringing the cow. They were lazy and wanted to cheat the brahmin so that
they could take away the cow. They hatched a plan.
The first person approached the brahmin and said, "Are you a washerman that
you're pulling a donkey." The brahmin was annoyed at being mistaken for a
washerman. He went on. A little later he was met by the second of the three. The
second person asked him why being a brahmin he needed to pull a pig. Now the
brahmin was confused but he went on. Some distance later he was met by the third
person who asked him why he was pulling along a wild animal. Now the brahmin was
totally confused and also afraid. He thought that it was a devil animal which took
different forms. He ran away leaving the cow behind. The three tricksters laughed at
the brahmin at having obtained the cow from the brahmin
Section
IV
For the ones who are a bit older like 15-16 years old.
1. Men are disturbed not by the things which happen, but by the opinions about the
things: for example, death is nothing terrible, for if it were, it would have seemed so to
Socrates; for the opinion about death, that it is terrible, is the terri-ble thing. When then
we are impeded or disturbed or grieved, let us never blame others, but ourselves, that is,
our opinions. It is the act of an ill-instructed man to blame others for his own bad
condition; it is the act of one who has begun to be in-structed, to lay the blame on
himself; and of one whose instruction is completed, neither to blame another, nor himself.
2. Be not elated at any advantage (excellence), which belongs to another. If a horse when
he is elated should say, I am beautiful, one might endure it. But when you are elated, and
say, I have a beautiful horse, you must know that you are elated at having a good horse.
What then is your own? The use of appearances. Consequently when in the use of
appearances you are conformable to nature, then be elated, for then you will be elated at
something good which is your own.
3. Seek not that the things which happen should happen as you wish; but wish the things
which happen to be as they are, and you will have a tranquil flow of life.
MY FAVORITES.
4. Disease is an impediment to the body, but not to the will, unless the will itself
chooses. Lameness is an impediment to the leg, but not to the will. And add this
reflection on the occasion of everything that happens; for you will find it an
impediment to something else, but not to yourself.
5. On the occasion of every accident (event) that befalls you, remember to turn to
yourself and inquire what power you have for turning it to use. If you see a fair man
or a fair woman, you will find that the power to resist is temperance (conti-nence). If
labor (pain) be presented to you, you will find that it is endurance. If it be abusive
words, you will find it to be patience. And if you have been thus formed to the
(proper) habit, the appearances will not carry you along with them.
6. Never say about anything, I have lost it, but say I have restored it. Is your child
dead? It has been restored. Is your wife dead? She has been restored. Has your
estate been taken from you? Has not then this also been restored? But he who has
taken it from me is a bad man. But what is it to you, by whose hands the giver
demanded it back? So long as he may allow you, take care of it as a thing which
belongs to another, as travelers do with their inn.
7. If you intend to improve, throw away such thoughts as these: if I neglect my affairs, I
shall not have the means of living: unless I chastise my slave, he will be bad. For it is
better to die of hunger and so be released from grief and fear than to live in abundance
with perturbation; and it is better for your slave to be bad than for you to be unhappy.
Begin then from little things. Is the oil spilled? Is a little wine stolen? Say on the
occasion, at such price is sold freedom from per-turbation; at such price is sold
tranquility, but nothing is got for nothing. And when you call your slave, consider that it
is possible that he does not hear; and if he does hear, that he will do nothing which you
wish. But matters are not so well with him, but altogether well with you, that it should be
in his power for you to be not disturbed.
8. If you would improve, submit to be considered without sense and foolish with respect
to externals. Wish to be considered to know nothing: and if you shall seem to some to be
a person of importance, distrust yourself. For you should know that it is not easy both to
keep your will in a condition conformable to na-ture and (to secure) external things: but if
a man is careful about the one, it is an absolute necessity that he will neglect the other.
9. If you would have your children and your wife and your friends to live forev-er, you
are silly; for you would have the things which are not in your power to be in your power,
and the things which belong to others to be yours. So if you would have your slave to be
free from faults, you are a fool; for you would have badness not to be badness, but
something else. But if you wish not to fail in your desires, you are able to do that.
Practice then this which you are able to do. He is the mas-ter of every man who has the
power over the things, which another person wishes or does not wish, the power to confer
them on him or to take them away. Whoever then wishes to be free, let him neither wish
for anything nor avoid anything which depends on others: if he does not observe this rule,
he must be a slave.
10. Remember that in life you ought to behave as at a banquet. Suppose that something is
carried round and is opposite to you. Stretch out your hand and take a portion with
decency. Suppose that it passes by you. Do not detain it. Suppose that it is not yet come
to you. Do not send your desire forward to it, but wait till it is opposite to you. Do so with
respect to children, so with respect to a wife, so with respect to magisterial offices, so
with respect to wealth, and you will be some time a worthy partner of the banquets of the
gods. But if you take none of the things which are set before you, and even despise them,
then you will be not only a fellow-banqueter with the gods, but also a partner with them
in power.
11. When you see a person weeping in sorrow either when a child goes abroad or when
he is dead, or when the man has lost his property, take care that the appearance does not
hurry you away with it, as if he were suffering in external things. But straightway make a
distinction in your own mind, and be in readiness to say, it is not that which has happened
that afflicts this man, for it does not af-flict another, but it is the opinion about this thing
which afflicts the man. So far as words then do not be unwilling to show him sympathy,
and even if it happens so, to lament with him. But take care that you do not lament
internally also.
12. Remember that thou art an actor in a play of such a kind as the teacher (author) may
choose; if short, of a short one; if long, of a long one: if he wishes you to act the part of a
poor man, see that you act the part naturally; if the part of a lame man, of a magistrate, of
a private person, (do the same). For this is your duty, to act well the part that is given to
you; but to select the part, belongs to another.
13. When a raven has croaked inauspiciously, let not the appearance hurry you away with
it; but straightway make a distinction in your mind and say, None of these things is
signified to me, but either to my poor body, or to my small property, or to my reputation,
or to my children or to my wife: but to me all significa-tions are auspicious if I choose.
For whatever of these things results, it is in my power to derive benefit from it.
14. You can be invincible, if you enter into no contest in which it is not in your power to
conquer. Take care then when you observe a man honored before oth-ers or possessed of
great power or highly esteemed for any reason, not to suppose him happy, and be not
carried away by the appearance. For if the nature of the good is in our power, neither
envy nor jealousy will have a place in us. But you yourself will not wish to be a general
or senator or consul, but a free man: and there is only one way to this, to despise (care not
for) the things which are not in our power.
15. Remember that it is not he who reviles you or strikes you, who insults you, but it
is your opinion about these things as being insulting. When then a man ir-ritates
you, you must know that it is your own opinion which has irritated you. Therefore
especially try not to be carried away by the appearance. For if you once gain time
and delay, you will more easily master yourself.
16. Let death and exile and every other thing which appears dreadful be daily before your
eyes; but most of all death: and you will never think of anything mean nor will you desire
anything extravagantly.
17. If you desire philosophy, prepare yourself from the beginning to be ridi-culed, to
expect that many will sneer at you, and say, He has all at once returned to us as a
philosopher; and whence does he get this supercilious look for us? Do you not show a
supercilious look; but hold on to the things which seem to you best as one appointed by
God to this station. And remember that if you abide in the same principles, these men
who first ridiculed will afterward admire you: but if you shall have been overpowered by
them, you will bring on yourself double ridicule.
18. If it should ever happen to you to be turned to externals in order to please some
person, you must know that you have lost your purpose in life. Be satisfied then in
everything with being a philosopher; and if you wish to seem also to any person to be a
philosopher, appear so to yourself, and you will be able to do this.
19. Let not these thoughts afflict you, I shall live unhonored and be nobody nowhere. For
if want of honor (atimia) is an evil, you cannot be in evil through the means (fault) of
another any more than you can be involved in anything base. Is it then your business to
obtain the rank of magistrate, or to be received at a banquet? By no means. How then can
this be want of honor (dishonor)? And how will you be nobody nowhere, when you ought
to be somebody in those things only which are in your power, in which indeed it is
permitted to you to be a man of the greatest worth? But your friends will be without
assistance! What do you mean by being without assistance? They will not receive money
from you, nor will you make them Roman citizens. Who then told you that these are
among the things which are in our power, and not in the power of others? And who can
give to another what he has not himself? Acquire money then, your friends say, that we
also may have something. If I can acquire money and also keep myself modest, and
faithful and magnanimous, point out the way, and I will acquire it. But if you ask me to
lose the things which are good and my own, in order that you may gain the things which
are not good, see how unfair and silly you are. Besides, which would you rather have,
money or a faithful and modest friend? For this end then rather help me to be such a man,
and do not ask me to do this by which I shall lose that character. But my country, you
say, as far as it depends on me, will be without my help. I ask again, what help do you
mean? It will not have porticoes or baths through you. And what does this mean? For it is
not furnished with shoes by means of a smith, nor with arms by means of a shoemaker.
But it is enough if every man fully discharges the work that is his own: and if you
provided it with another citizen faithful and modest, would you not be useful to it? Yes.
Then you also cannot be useless to it. What place then, you say, shall I hold in the city?
Whatever you can, if you maintain at the same time your fidelity and modesty. But if
when you wish to be useful to the state, you shall lose these qualities, what profit could
you be to it, if you were made shameless and faithless?
20. Has any man been preferred before you at a banquet, or in being saluted, or in being
invited to a consultation? If these things are good, you ought to rejoice that he has
obtained them: but if bad, be not grieved because you have not ob-tained them; and
remember that you cannot, if you do not the same things in or-der to obtain what is not in
our power, be considered worthy of the same (equal) things. For how can a man obtain an
equal share with another when he does not visit a man’s doors as that other man does,
when he does not attend him when he goes abroad, as the other man does; when he does
not praise (flatter) him as another does? You will be unjust then and insatiable, if you do
not part with the price, in return for which those things are sold, and if you wish to obtain
them for nothing. Well, what is the price of lettuces? An obolus perhaps. If then a man
gives up the obolus, and receives the lettuces, and if you do not give up the obolus and do
not obtain the lettuces do not suppose that you receive less than he who has got the
lettuces; for as he has the lettuces, so you have the obolus which you did not give. In the
same way then in the other matter also you have not been in-vited to a man’s feast, for
you did not give to the host the price at which the supper is sold; but he sells it for praise
(flattery), he sells it for personal attention. Give then the price, if it is for your interest, for
which it is sold. But if you wish both not to give the price and to obtain the things, you
are insatiable and silly. Have you nothing then in place of the supper? You have indeed,
you have the not flattering of him, whom you did not choose to flatter; you have the not
enduring of the man when he enters the room.
21. We may learn the wish (will) of nature from the things in which we do not differ from
one another; for instance, when your neighbor’s slave has broken his cup, or anything
else, we are ready to say forthwith, that it [is] one of the things which happen. You must
know then that when your cup also is broken, you ought to think as you did when your
neighbor’s cup was broken. Transfer this reflection to greater things also. Is another
man’s child or wife dead? There is no one who would not say, this is an event incident to
man. But when a man’s own child or wife is dead, forthwith he calls out, Wo to me, how
wretched I am. But we ought to remember how we feel when we hear that it has
happened to others.
22. As a mark is not set up for the purpose of missing the aim, so neither does the nature
of evil exist in the world.
23. ny person was intending to put your body in the power of any man whom you fell in
with on the way, you would be vexed: but that you put your un-derstanding in the power
of any man whom you meet, so that if he should revile you, it is disturbed and troubled,
are you not ashamed at this?
24. In every act observe the things which come first, and those which follow it; and so
proceed to the act. If you do not, at first you will approach it with alac-rity, without
having thought of the things which will follow; but afterward, when certain base (ugly)
things have shown themselves, you will be ashamed. A man wishes to conquer at the
Olympic games. I also wish indeed, for it is a fine thing. But observe both the things
which come first, and the things which follow; and then begin the act. You must do
everything according to rule, eat according to strict orders, abstain from delicacies,
exercise yourself as you are bid at appointed times, in heat, in cold, you must not drink
cold water, nor wine as you choose; in a word, you must deliver yourself up to the
exercise master as you do to the phy-sician, and then proceed to the contest. And
sometimes you will strain the hand, put the ankle out of joint, swallow much dust,
sometimes be flogged, and after all this be defeated. When you have considered all this, if
you still choose, go to the contest: if you do not, you will behave like children, who at
one time play as wres-tlers, another time as flute players, again as gladiators, then as
trumpeters, then as tragic actors: so you also will be at one time an athlete, at another a
gladiator, then a rhetorician, then a philosopher, but with your whole soul you will be
noth-ing at all; but like an ape you imitate everything that you see, and one thing after
another pleases you. For you have not undertaken anything with consideration, nor have
you surveyed it well; but carelessly and with cold desire. Thus some who have seen a
philosopher and having heard one speak, as Euphrates speaks,—and who can speak as he
does?—they wish to be philosophers themselves also. My man, first of all consider what
kind of thing it is: and then examine your own na-ture, if you are able to sustain the
character. Do you wish to be a pentathlete or a wrestler? Look at your arms, your thighs,
examine your loins. For different men are formed by nature for different things. Do you
think that if you do these things, you can eat in the same manner, drink in the same
manner, and in the same man-ner loathe certain things? You must pass sleepless nights,
endure toil, go away from your kinsmen, be despised by a slave, in every thing have the
inferior part, in honor, in office, in the courts of justice, in every little matter. Consider
these things, if you would exchange for them, freedom from passions, liberty, tranquil-
ity. If not, take care that, like little children, you be not now a philosopher, then a servant
of the publicani, then a rhetorician, then a procurator (manager) for Cæsar. These things
are not consistent. You must be one man, either good or bad. You must either cultivate
your own ruling faculty, or external things; you must either exercise your skill on internal
things or on external things; that is you must either maintain the position of a philosopher
or that of a common person.
25. Duties are universally measured by relations. Is a man a father? The pre-cept is
to take care of him, to yield to him in all things, to submit when he is re-proachful,
when he inflicts blows. But suppose that he is a bad father. Were you then by nature
made akin to a good father? No; but to a father. Does a brother wrong you?
Maintain then your own position toward him, and do not examine what he is doing,
but what you must do that your will shall be conformable to nature. For another
will not damage you, unless you choose: but you will be dam-aged then when you
shall think that you are damaged. In this way then you will discover your duty from
the relation of a neighbor, from that of a citizen, from that of a general, if you are
accustomed to contemplate the relations.
As to piety toward the Gods you must know that this is the chief thing, to have right
opinions about them, to think that they exist, and that they administer the All well and
justly; and you must fix yourself in this principle (duty), to obey them, and yield to them
in everything which happens, and voluntarily to follow it as being accomplished by the
wisest intelligence. For if you do so, you will never either blame the Gods, nor will you
accuse them of neglecting you. And it is not possible for this to be done in any other way
than by withdrawing from the things which are not in our power, and by placing the good
and the evil only in those things which are in our power. For if you think that any of the
things which are not in our power is good or bad, it is absolutely necessary that, when
you do not obtain what you wish, and when you fall into those things which you do not
wish, you will find fault and hate those who are the cause of them; for every animal is
formed by nature to this, to fly from and to turn from the things which appear harmful
and the things which are the cause of the harm, but to follow and admire the things which
are useful and the causes of the useful. It is impossible then for a person who thinks that
he is harmed to be delighted with that which he thinks to be the cause of the harm, as it is
also impossible to be pleased with the harm itself. For this reason also a father is reviled
by his son, when he gives no part to his son of the things which are considered to be
good: and it was this which made Polyn-ices and Eteocles enemies, the opinion that royal
power was a good. It is for this reason that the cultivator of the earth reviles the Gods, for
this reason the sailor does, and the merchant, and for this reason those who lose their
wives and their children. For where the useful (your interest) is, there also piety is.
Consequently he who takes care to desire as he ought and to avoid as he ought, at the
same time also cares after piety. But to make libations and to sacrifice and to offer first
fruits according to the custom of our fathers, purely and not meanly nor carelessly nor
scantily nor above our ability, is a thing which belongs to all to do.
27. When you have recourse to divination, remember that you do not know how it will
turn out, but that you are come to inquire from the diviner. But of what kind it is, you
know when you come, if indeed you are a philosopher. For if it is any of the things which
are not in our power, it is absolutely necessary that it must be neither good nor bad. Do
not then bring to the diviner desire or aversion: if you do, you will approach him with
fear. But having determined in your mind that everything which shall turn out (result) is
indifferent, and does not concern you, and whatever it may be, for it will be in your
power to use it well, and no man will hinder this, come then with confidence to the Gods
as your advisers. And then when any advice shall have been given, remember whom you
have taken as advisers, and whom you will have neglected, if you do not obey them. And
go to divination, as Socrates said that you ought, about those matters in which all the
inquiry has reference to the result, and in which means are not given either by reason nor
by any other art for knowing the thing which is the subject of the inquiry. Wherefor when
we ought to share a friend’s danger or that of our country, you must not consult the
diviner whether you ought to share it. For even if the diviner shall tell you that the signs
of the victims are unlucky, it is plain that this is a token of death or mutilation of part of
the body or of exile. But reason prevails that even with these risks we should share the
dangers of our friend and of our country. Therefore attend to the greater diviner, the
Pythian God, who ejected from the temple him who did not assist his friend when he was
being murdered.
28. Immediately prescribe some character and some form to yourself, which you shall
observe both when you are alone and when you meet with men.
And let silence be the general rule, or let only what is necessary be said, and in few
words. And rarely and when the occasion calls we shall say something; but about none of
the common subjects, nor about gladiators, nor horse-races, nor about athletes, nor about
eating or drinking, which are the usual subjects; and especially not about men, as blaming
them or praising them, or comparing them. If then you are able, bring over by your
conversation the conversation of your associates to that which is proper; but if you should
happen to be confined to the company of strangers, be silent.
Let not your laughter be much, nor on many occasions, nor excessive.
Refuse altogether to take an oath, if it is possible: if it is not, refuse as far as you are able.
Avoids banquets which are given by strangers and by ignorant persons. But if ever there
is occasion to join in them, let your attention be carefully fixed, that you slip not into the
manners of the vulgar (the uninstructed). For you must know, that if your companion be
impure, he also who keeps company with him must become impure, though he should
happen to be pure.
Take (apply) the things which relate to the body as far as the bare use, as food, drink,
clothing, house, and slaves: but exclude everything which is for show or luxury.
As to pleasure with women, abstain as far as you can before marriage: but if you do
indulge in it, do it in the way which is conformable to custom. Do not however be
disagreeable to those who indulge in these pleasures, or reprove them; and do not often
boast that you do not indulge in them yourself.
If a man has reported to you, that a certain person speaks ill of you, do not make any
defense (answer) to what has been told you: but reply, The man did not know the rest of
my faults, for he would not have mentioned these only.
It is not necessary to go to the theaters often: but if there is ever a proper occasion for
going, do not show yourself as being a partisan of any man except yourself, that is, desire
only that to be done which is done, and for him only to gain the prize who gains the prize;
for in this way you will meet with no hin-drance. But abstain entirely from shouts and
laughter at any (thing or person), or violent emotions. And when your are come away, do
not talk much about what has passed on the stage, except about that which may lead to
your own improve-ment. For it is plain, if you do talk much that you admired the
spectacle (more than you ought).
Do not go to the hearing of certain persons’ recitations nor visit them read-ily. But if you
do attend, observe gravity and sedateness, and also avoid making yourself disagreeable.
When you are going to meet with any person, and particularly one of those who are
considered to be in a superior condition, place before yourself what Soc-rates or Zeno
would have done in such circumstances, and you will have no dif-ficulty in making a
proper use of the occasion.
When you are going to any of those who are in great power, place before yourself that
you will not find the man at home, that you will be excluded, that the door will not be
opened to you, that the man will not care about you. And if with all this it is your duty to
visit him, bear what happens, and never say to yourself that it was not worth the trouble.
For this is silly, and marks the character of a man who is offended by externals.
In company take care not to speak much and excessively about your own acts or dangers:
for as it is pleasant to you to make mention of your dangers, it is not so pleasant to others
to hear what has happened to you. Take care also not to provoke laughter; for this is a
slippery way toward vulgar habits, and is also adapted to diminish the respect of your
neighbors. It is a dangerous habit also to approach obscene talk. When then anything of
this kind happens, if there is a good opportunity, rebuke the man who has proceeded to
this talk: but if there is not an opportunity, by your silence at least, and blushing and
expression of dis-satisfaction by your countenance, show plainly that you are displeased
at such talk.
29. If you have received the impression of any pleasure, guard yourself against being
carried away by it; but let the thing wait for you, and allow yourself a certain delay on
your own part. Then think of both times, of the time when you will enjoy the pleasure,
and of the time after the enjoyment of the pleasure when you will repent and will
reproach yourself. And set against these things how you will rejoice if you have abstained
from the pleasure, and how you will commend yourself. But if it seem to you seasonable
to undertake (do) the thing, take care that the charm of it, and the pleasure, and the
attraction of it shall not conquer you: but set on the other side the consideration how
much better it is to be conscious that you have gained this victory.
30 When you have decided that a thing ought to be done and are doing it, never
avoid being seen doing it, though the many shall form an unfavorable opin-ion
about it. For if it is not right to do it, avoid doing the thing; but if it is right, why are
you afraid of those who shall find fault wrongly?
31. As the proposition it is either day or it is night is of great importance for the
disjunctive argument, but for the conjunctive is of no value, so in a sym-posium
(entertainment) to select the larger share is of great value for the body, but for the
maintenance of the social feeling is worth nothing. When then you are eating with
another, remember to look not only to the value for the body of the things set before you,
but also to the value of the behavior toward the host which ought to be observed.
32. If you have assumed a character above your strength, you have both acted in this
matter in an unbecoming way, and you have neglected that which you might have
fulfilled.
33. The measure of possession (property) is to every man the body, as the foot is of the
shoe. If then you stand on this rule (the demands of the body), you will maintain the
measure: but if you pass beyond it, you must then of necessity be hurried as it were down
a precipice. As also in the matter of the shoe, if you go beyond the (necessities of the)
foot, the shoe is gilded, then of a purple color, the embroidered: for there is no limit to
that which has once passed the true measure.
34. It is a mark of a mean capacity to spend much time on the things which con-cern the
body, such as much exercise, much eating, much drinking, much easing of the body,
much copulation. But these things should be done as subordinate things: and let all your
care be directed to the mind.
35. When any person treats you ill or speaks ill of you, remember that he does this or says
this because he thinks that it is his duty. It is not possible then for him to follow that
which seems right to you, but that which seems right to himself. Ac-cordingly if he is
wrong in his opinion, he is the person who is hurt, for he is the person who has been
deceived; for if a man shall suppose the true conjunction to be false, it is not the
conjunction which is hindered, but the man who has been deceived about it. If you
proceed then from these opinions, you will be mild in temper to him who reviles you: for
say on each occasion, It seemed so to him.
36. Everything has two handles, the one by which it may be borne, the other by which it
may not. If your brother acts unjustly, do not lay hold of the act by that handle wherein he
acts unjustly, for this is the handle which cannot be borne; but lay hold of the other, that
he is your brother, that he was nurtured with you, and you will lay hold of the thing by
that handle by which it can be borne.
37. These reasons do not cohere: I am richer than you, therefore I am better than
you; I am more eloquent than you, therefore I am better than you. On the contrary
these rather cohere, I am richer than you, therefore my possessions are greater than
yours: I am more eloquent than you, therefore my speech is superior to yours. But
you are neither possession nor speech.
38. Does a man bathe quickly (early)? do not say that he bathes badly, but that he bathes
quickly. Does a man drink much wine? do not say that he does this bad-ly, but say that he
drinks much. For before you shall have determined the opinion, how do you know
whether he is acting wrong? Thus it will not happen to you to comprehend some
appearances which are capable of being comprehended, but to assent to others
39. On no occasion call yourself a philosopher, and do not speak much among the
uninstructed about theorems (philosophical rules, precepts): but do that which
follows from them. For example at a banquet do not say how a man ought to eat, but
eat as you ought to eat. For remember that in this way Socrates also altogether
avoided ostentation: persons used to come to him and ask to be recommended by
him to philosophers, and he used to take them to philosophers: so easily did he
submit to being overlooked. Accordingly if any conversation should arise among
uninstructed persons about any theorem, generally be silent; for there is great
danger that you will immediately vomit up what you have not digested. And when a
man shall say to you, that you know nothing, and you are not vexed, then be sure
that you have begun the work (of philosophy). For even sheep do not vomit up their
grass and show to the shepherds how much they have eaten; but when they have
internally digested the pasture, they produce externally wool and milk. Do you also
show not your theorems to the uninstructed, but show the acts which come from
their digestion.
40. When at a small cost you are supplied with everything for the body, do not be proud
of this; nor, if you drink water, say on every occasion, I drink water. But consider first
how much more frugal the poor are than we, and how much more enduring of labor. And
if you ever wish to exercise yourself in labor and endurance, do it for yourself, and not
for others: do not embrace statues. But if you are ever very thirsty, take a draught of cold
water, and spit it out, and tell no man.
41. The condition and characteristic of an uninstructed person is this: he never expects
from himself profit (advantage) nor harm, but from externals. The condition and
characteristic of a philosopher is this: he expects all advantage and all harm from himself.
The signs (marks) of one who is making progress are these: he censures no man, he
praises no man, he blames no man, he accuses no man, he says nothing about himself as
if he were somebody or knew something; when he is impeded at all or hindered, he
blames himself: if a man praises him, he ridicules the praiser to himself: if a man
censures him, he makes no defense: he goes about like weak persons, being careful not to
move any of the things which are placed, before they are firmly fixed: he removes all
desire from himself, and he transfers aversion to those things only of the things within
our power which are contrary to nature: he employs a moderate movement toward
everything: whether he is considered foolish or ignorant, he cares not: and in a word he
watches himself as if he were an enemy and lying in ambush.
42. Whatever things (rules) are proposed to you (for the conduct of life) abide by them, as
if they were laws, as if you would be guilty of impiety if you transgressed any of them.
And whatever any man shall say about you, do not attend to it: for this is no affair of
yours. How long will you then still defer thinking yourself wor-thy of the best things, and
in no matter transgressing the distinctive reason? Have you accepted the theorems (rules),
which it was your duty to agree to, and have you agreed to them? what teacher then do
you still expect that you defer to him the correction of yourself? You are no longer a
youth, but already a full grown man. If then you are negligent and slothful, and are
continually making procrastination after procrastination, and proposal (intention) after
proposal, and fixing day after day, after which you will attend to yourself, you will not
know that you are not making improvement, by you will continue ignorant (uninstructed)
both while you live and till you die. Immediately then think it right to live as a full-grown
man, and one who is making prescience, and let every thing which appears to you to be
the best be to you a law which must not be transgressed. And if anything laborious, or
pleasant or glorious or inglorious be presented to you, remember that now is the contest,
now are the Olympic Games, and they cannot be deferred; and that it depends on one
defeat and one giving way that progress is either lost or maintained. Socrates in this way
became perfect, on all things improving himself, attending to nothing except to reason.
But you, though you are not yet Socrates, ought to live as one who wishes to be a
Socrates.
Section V
Ability
Ability in itself is nothing when
Anyone can sail a ship when the sea is calm.
but by his ability to retain it.
Control the winds by trimming your sails.
Focus your efforts on honing your talents, and you will
Limitations are but boundaries created inside
our minds.
denied opportunity.
Judge a person not by his ability to make money,
be better prepared to face uncertainty.
Ability
The wind and the waves seem always to favor the
best sailors.
Those with true skill know how to make opportunities
in any environment.
Only time and effort bring proficiency.
First attain skill; creativity comes later.
Adaptability
Clumsy birds have need of early flight.
Those with less ability should work harder instead
of making excuses.
An old broom has its value.
One should value previous contacts and avoid discarding old friends
or people who have helped you before.
Make the cap fit the head.
Know where and when to make adjustments.
Better to bend in the wind than to break.
Adaptability
When the wind is great, bow before it; when
Any garment will fit one who is naked.
One must adapt to circumstances, just as water
A young branch takes all the bends one gives it.
The young can adapt to change with great ease.
Fashion is a tyrant who dictates
the rain is heavy, yield to it.
must take the shape of its container.
never-ending changes.
Admiration
One whose breath is felt in heaven.
Denotes a person of great consequence and importance.
The best form of flattery is to master the
art of listening.
No matter how tall the mountain, it cannot block
out the sun.
A common saying of parents who idolize their offspring and liken
the child’s abilities to the sun.
Adversity
Adversity brings us into deep waters not to drown
us, but to cleanse us.
One who has never met adversity will not develop
foresight.
Unless there is opposing wind, a kite cannot rise.
Opposition and adversity give us a chance to rise
to new heights.
Challenges are the most truthful and strictest of teachers.
Adversity is a mirror that reveals one’s true self.
Adversity teaches us life’s most valuable lessons.
Jade is shaped to become a valuable tool.
All great minds become valuable through the
lessons of time and experience.
Those who know the storm dread the calm
before it.
as one tongue.
Family/Home
Fate
Fire
Foresight
Foresight
Fortune
Fortune
Fortune
Fortune comes in many disguises.
by a ghost.
Money can buy almost anything.
Frugality/Prosperity
Futility
of the sea.
overtake him.
Know when you have been bested.
of mind.
Greed
Fat fries and burns itself.
This saying is used to describe greedy and powerful
people who are usually the instruments of
their own destruction.
Happiness
Happiness
Harmony/Contentment
Harmony/Contentment
a life by what we give.
Heart
This saying means to use something with caution
or handle with extreme care.
Heart
Do not waste your heart.
Heart
Honor
Honor
character.
Your legacy will live forever.
A clear conscience is the greatest armor.
Virtue travels uphill, vice travels downhill.
Life and shame are never equal to death and glory.
Horses
Humility
Indecision
Inspiration
Inspiration
Old lessons read with a new perspective can bring about new
interpretations.
Inspiration
The darker the night, the brighter the stars.
Knowledge
Knowledge
Knowledge
one who knows himself is considered enlightened.
from success.
Advice given at the right time is better than gold
given at the wrong time.
times.
Leadership
Livelihood
Livelihood
rug of needles.
trained for.
To be as uncomfortable as sitting on a
To be in an unbearable situation, filled with anxiety.
Livelihood
Having to watch the eyebrows and countenance
This means that one is in a servile position
and must wait upon another or be at the
of another.
mercy of a superior.
superficially.
To earn a living, a man must depend on his
difficult to work for.
Longevity
Longevity
Live healthy!
Live happy!
Live long!
The leaves of the tree are many, but the root is one.
A good foundation guarantees success and longevity.
Longevity
Carve in stone the good things you
Love
Love
Love
Love will come together over a silver river
on a bridge of magpies.
celebrate the famous love story of a farm boy who fell in love with a
beautiful weaver from heaven. The distance meant that they could
the lovers to travel and meet. No matter how impossible, true love
In China, July is a day to celebrate love. On this day, the Chinese
meet only once a year. Every year, helpful magpies built a path for
always finds a way.
Misfortune
Misfortune
Blessings come but one at a time, but misfortune
visits in multiples.
Moderation
Morality
Morality
Necessity
Neighbors
Anyone can buy a good house, but good
neighbors are priceless.
Nepotism
Obstinacy
Opportunity
Opportunity
in every opportunity.
opportunity.
Opportunity is like catching the sun’s rays.
Patience
Patience
grow faster.
Order moves slowly, but surely; disorder is
always in a hurry.
Patience
A bird cannot fly until its feathers are
fully grown.
Have patience. Do not attempt to do something
Peace/Good Wishes
Peace/Good Wishes
Laws are useless when men are pure and are
unenforceable when men are corrupt.
Perseverance
Perseverance
truthful one.
small stones.
Either do not begin or, having begun,
To abandon something halfway
is to fail completely.
Victory belongs to the most persevering.
To move a big mountain, begin by removing the
Poverty
fame.
Prejudice
Pride
Profit
Profit
of greater value.
Profit
If there are no clouds, there will be no rain.
Success does not come without hardship.
Responsibility
Responsibility
It is often the busiest person who
has time to spare.
Sincerity
Sincerity
brings sincerity.
To tell only half the truth is to give life to a new lie.
The thoughtful never need words to show sincerity.
To be described as one who has a black heart is a strong statement
No one has yet found any substitute for honesty.
Strategy
Strategy
Strategy
Whenever the water rises, the boat
will rise, too.
This is commonly used in Chinese politics. It describes
people who join the right party or associate themselves
with powerful politicians so that they can ride on
their coattails.
Strategy
If one man guards a narrow pass, ten thousand
cannot get through.
A strategically placed barrier can achieve the impossible.
your troops.
A Confucian saying that advises against being
Strategy
The best tacticians are never impulsive; the best
leaders are never arrogant.
Success
Success
Superiority
Superiority
Suspicion
If you are standing upright, do not be concerned
if your shadow is crooked.
of a snake.
This means that, when frightened and suspicious,
we see the reflection of an enemy or something sinister
in ordinary things.
To the fearful, the reflection of a bow is that
Talent
Thought
Trust
Victory
Victory
Wealth
Wealth
Wealth
If a man has no enemies, fortune has ignored him.
Wisdom
Wisdom
not be wise.
Worry