Quality of life (QOL) is often discussed to proclaim the quality of mundane opportunity for the physically challenged people such as the blind and/or deaf. It tells us that those who don't inherently see or hear will nonetheless live their life to the same (or even more) extent as most of the others do. However, this idea sheds light upon a more general question of how to think about your origins and encounters: that is, the question of your own interpretation about circumstantial perception and behavior.
Parents spending money for their kid's academic motivation, for example, would probably run against a later glitch, hearing, "It won't pay for God's sake!" When he or she grew up in the college, a pretension of belief that you pay for academic achievement to deserve it is in turn brandished. The thinking runs gradually dry and eventually halts just at the moment of paying tuition. One explanation of this is that the non-creative consumptive society is more and more degrading our quality of life with any type of stereotypical thinkings and behaviors.
Stereotypical behavior refers to the issue of your own cognition and behavior. The cognitive predicament, as in the case of Helen Keller (1880-1968), does not in the least confine human stereotypically-interpretive (and social) behavior. On the other hand, our stereotypical behavior directly connects to monetary value. What should have elsewhere combined with diversity and creativity ends up with claustrophobic recess. Environment makes us both sharp and dull. Psychologists point out that some everyday intersections of mind and behavior are shaped as mundane habits--so called contingency--which happens only by chance out of limitless possibilities in the substantial world. This picture seems extremely similar to the traditional Japanese wisdom of "Go-en."
Most parents or adults would regard that young people's behaviors, including their kids', are basically free at all so long as they have avoided bothering others. In an interesting twist, however, they do so quite often and well and we adults should admit our tie upon their achievements, friendships, and even romances. For good or ill, what we call Go-en or contingency operates, beyond our consciousness and anxiety, on the encounter between mind and behavior. In this respect, Japanese tradition is quite reasonable when people thought that Go-en is contingent.
We should be modest while referring ability and disability, or in the first place, good and bad, to quality of life. Instead, talking about how to perceive and interpret your encounter will be manyfold profitable in real society. ao
Parents spending money for their kid's academic motivation, for example, would probably run against a later glitch, hearing, "It won't pay for God's sake!" When he or she grew up in the college, a pretension of belief that you pay for academic achievement to deserve it is in turn brandished. The thinking runs gradually dry and eventually halts just at the moment of paying tuition. One explanation of this is that the non-creative consumptive society is more and more degrading our quality of life with any type of stereotypical thinkings and behaviors.
Stereotypical behavior refers to the issue of your own cognition and behavior. The cognitive predicament, as in the case of Helen Keller (1880-1968), does not in the least confine human stereotypically-interpretive (and social) behavior. On the other hand, our stereotypical behavior directly connects to monetary value. What should have elsewhere combined with diversity and creativity ends up with claustrophobic recess. Environment makes us both sharp and dull. Psychologists point out that some everyday intersections of mind and behavior are shaped as mundane habits--so called contingency--which happens only by chance out of limitless possibilities in the substantial world. This picture seems extremely similar to the traditional Japanese wisdom of "Go-en."
Most parents or adults would regard that young people's behaviors, including their kids', are basically free at all so long as they have avoided bothering others. In an interesting twist, however, they do so quite often and well and we adults should admit our tie upon their achievements, friendships, and even romances. For good or ill, what we call Go-en or contingency operates, beyond our consciousness and anxiety, on the encounter between mind and behavior. In this respect, Japanese tradition is quite reasonable when people thought that Go-en is contingent.
We should be modest while referring ability and disability, or in the first place, good and bad, to quality of life. Instead, talking about how to perceive and interpret your encounter will be manyfold profitable in real society. ao
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