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You cannot do a kindness too soon, for you never know how soon it will be too late.

Ralph Waldo Emerson

Sarcasm is bad for your relationships!
And don’t use it  with your partner,children  or siblings  just because you think that at home you can be  free to say whatever you like

by

Photo Mike Flemming

Well, stone the crows.You don’t need a Ph.D in psychology to work out that cruel remarks  or humour will not make you popular.These days you can get a doctorate in all sorts of  odd subjects.How to lose friends and irritate people might be one!

https://pinkmirror.com/blog/the-golden-proportions-and-facial-symmetry/I can’t yet draw a face

https://www.resurgence.org/magazine/article3284-the-power-of-language.html

The words a leader chooses are just as critical as their actions, writes Thomas Moore.

Peace and Love by Trevor Price. Image copyright: Trevor Price http://www.trevorprice.co.uk

“As a writer and psychotherapist, I have been using words carefully most of my life. While counselling a husband and wife, I notice that a single word can stir their emotions and take their conversation to a dark place they both know is negative.

If, for example, I use a word like ‘neurotic’ or even ‘troubled’ in talking to a client about his situation, he may feel judged and become defensive. On the other hand, a few honest words of appreciation can put a marriage back on track.

Words don’t just convey meaning: they are a force.

We live at a time when people are generally pragmatic. We want to be effective and we don’t care much about the words we use. We see signs of this carelessness in advertising, where grammar and spelling are secondary to perkiness and brevity. People drink lite sodas and are purchasing new tech (technology) for their business offices, and apps (applications) for their telephones.

Of course language evolves, but you can usually sense the difference between evolution and neglect. Smoothing out a word like ‘light’ into ‘lite’, we lose its history and associations. The word ultimately goes back to leukos in Greek and is related to leukaemia, a problem of white blood cells. We don’t sound the ‘gh’, but its presence there keeps the memory of the Greek associations.

In my own writing I try to find a midpoint between pedanticism and love of language. I know what I’m talking about, because I was once fired from a teaching position at a university in part because I didn’t write in acceptable academic style. Apparently, my words didn’t have sufficient or appropriate gravitas.

A Rumi story tells of a dervish walking past a deep well. He hears a voice:

“Help. I’m a writer and I’m stuck down here.”

The dervish says, “I’ll go find out where a ladder’s at.”

“Your grammar’s atrocious,” the writer shouts up.

“Well, then, you’ll have to wait there until my grammar improves,” the dervish says, and walks on.

I feel like the writer in the well waiting for grammar to improve. And not just grammar. I understand the Sufi complaint about being too fussy about rules of speech. I’m waiting, too, for a love of language to return, an appreciation for the words we use and for style and grace in expression. Like the writer in the well, I could be in for a long wait.

World leaders often use diplomatic language that hides the real meaning of the words, creating euphemisms that are outright dangerous. Describing slaughtered and maimed civilians as “collateral damage” is the classic example for our times, and it’s cynical in the extreme. “Enhanced interrogation techniques” for ‘torture’ seems part of the cruelty.

The bland and bloated language of politics blocks the opportunity for leaders to truly inspire and educate. Imagine hearing instead a thoughtful, measured analysis of the world situation from a leader, accompanied by intelligent, subtle solutions to problems. Instead, we get the tired and unimaginative language of war and militancy. Wars begin with words, so we should be careful how we speak, especially to nations where there is tension. Our words can heal the situation before the military takes up its weapons.

We could all have a rule that we won’t use words that come to us unconsciously and out of habit or that are in the common parlance of public discourse. Fresh words could help us arrive at fresh ideas, for there is an intimate connection between thought and word. Careful use of words requires careful thinking.

Sometimes I wonder if the language of progressive movements gets in the way of the message. I, for one, always stumble at the word ‘sustainability’. When I think about it, I know what it means, but it doesn’t feel like a friendly word. I’d rather talk about not being wasteful, or about using resources carefully and wisely. ‘Environmentalism’ isn’t such a friendly word either. Maybe we need a new, simple word or phrase – ‘care for the world’.

World peace begins with peace in the family. As a therapist, I’ve heard many adults recite hurtful words they heard decades ago from a parent or sibling. Care in speaking to children requires a degree of self-possession, the ability to see past the blind emotion of the moment to the needs of the child. Good words come from that greater vision.

For example, words of extreme praise can do wonders for the injured ego of a child or spouse. Sometimes it’s helpful to give words to what is usually left unspoken. “I appreciate what you did for me. I’m happy that you’re with me.” Simple, direct and felt words of praise, appreciation and gratitude often go unsaid, when they could be a handy means of healing. Words hurt and words heal”

Click to access 9Lacey_2011_.pdf

“According to Volkan (2001), some ethnic groups have a major traumatic experience
that has become part of their cultural identity. This experience may have been a
defeat in battle, or a genocide, or a major loss of prestige or status. The humiliation
of this event lives on in the collective memory, and it becomes the job of the next
generation to either resolve the loss or reverse the humiliation. No attempt to set
the historical record straight will have any effect, as it is not the facts of the event
that are relevant, but its mythologized nature as handed down the generations. For
example, in Blood Lines, Volkan (1998) describes how the Serb obsession with their
defeat by the Ottoman Turks at the Battle of Kosovo in 1389 became conflated with
their war against the Bosnian Muslims. Mladic, Karadzic and Milosevic saw
themselves as bearing the responsibility of restoring Serb pride, lost centuries ago.
Mourning has been described as the psychological process through which an
individual learns to bear a traumatic loss through repeated and painful
remembering (Mitscherlich-Nielsen, 1989, p. 405). There are many ways in which
the mourning process can go awry and the final resolution phase remain
incomplete. Most common is chronic mourning (Herman, 1997, p. 86), where the
acute symptoms of separation anxiety persist interminably. There remains a
continual obsession with the loss, life gets stuck in a futile attempt to reunite with it,
and all other priorities become insignificant. There is also a sense that the loss is
very recent, though it may have occurred years ago”

https://web.cs.dal.ca/~johnston/poetry/island.html

No man is an island entire of itself; every man 
is a piece of the continent, a part of the main; 
if a clod be washed away by the sea, Europe 
is the less, as well as if a promontory were, as 
well as any manner of thy friends or of thine 
own were; any man's death diminishes me, 
because I am involved in mankind. 
And therefore never send to know for whom 
the bell tolls; it tolls for thee. 


Olde English Version
No man is an Iland, intire of itselfe; every man
is a peece of the Continent, a part of the maine;
if a Clod bee washed away by the Sea, Europe
is the lesse, as well as if a Promontorie were, as
well as if a Manor of thy friends or of thine
owne were; any mans death diminishes me,
because I am involved in Mankinde;
And therefore never send to know for whom
the bell tolls; It tolls for thee.

MEDITATION XVII
Devotions upon Emergent Occasions
John Donne 

https://

https://blog.bookstellyouwhy.com/nobel-laureate-seamus-heaney-poetry-and-politics

“Seamus Heaney has always had a complex relationship with the political. The author of such beloved collections as The Haw Lantern(1987) and Human Chain (2010) has from his earliest works taken a very personal view of the Irish conflict. Fast forwarding to his Nobel Lecture, ‘Crediting Poetry,’ more than forty years after his first poems were published, the poet lauds the capacity of poetry (Yeats’ in particular) to be both “equal to and true at the same time” (a reference to Archibald MacLeish’s dictum that poetry “should be equal to/not true). A great poem, for Heaney, can access truth, whether it be political or otherwise, through aesthetic beauty. Meanwhile, critic Blake Morrison suggests that Heaney has “shown signs of deeply resenting this (political) role.” For a Northern Irish, working class, mid-century family, the personal can become deeply political, but that doesn’t mean one has to like it.