Daily Reading

[Guardian]

Any piece of reading with moderate theme.

The size of material to be posted should not reach more then a post.

Anyone can post in this thread, as long as they keep within boundaries set-up as: languages - Uzbek, Russian, English only. Please, mind the fonts you use, limited to forum's default fonts.

[Guardian]

THE CAFE OF DEATH
by Lucinda Udensi
(CRIME)


--------------------------------------------------------------------------------


Alex Nyte was sitting in the defendant's room in the County Court. The door in front of her opened and a man entered the room. She stood up suddenly wrenching the handcuffs that tied her to her chair. The man was her lawyer Mr. Tyler. "The jury hasn't decided yet." he said as he sat down. Alex looked around the room and her eyes settled on the woman sitting opposite her. She was also handcuffed. She had long auburn hair and dark brown eyes. She didn't look like the average prisoner. Alex turned to Mr. Tyler and said, "She's probably innocent like me."

A year ago Alex was a normal thirty five year old. She lived in a flat in select area of town and she had top flight job as the managing director of a large and very successful advertising company. Everything was going well for her.


* * *
Driving home late one night after a long day, Alex noticed for the first time an old cafe at the corner of the street where she lived. There was something familiar about the cafe, but Alex couldn't put her finger on it. She continued on her way home. After having dinner she went to bed, but as she drifted of to sleep she dreamt about the cafe she had seen. She dreamt that she had gone into the cafe and was served by a very handsome man with dark eyes. Suddenly however everything changed, and the man in her dreams began to grow old. It started with his hair and then the rest of his body. Alex started screaming and she got up from her seat to leave. The man grabbed her neck with his wrinkled hands and began to strangle her. Alex woke up, covered in sweat. She got out of bed and spent the rest of the night looking through some papers she was going to need the next day at work.

At work the next day Alex couldn't concentrate. She kept on walking around her big well-furnished office deep in thought. Her secretary Harry knocked on the door. "Come in", she said. Harry was a tall, thin man and had been trying to get Alex to go out with him ever since they had met. As Harry informed her of the appointments and calls she had received, Alex walked around her office apparently admiring her furniture. "Your mother called and she wants to know why you haven't called her back. Mr. Luther says he wants to see you in his office and if you ask me, that's not all he wants to see you in.", he said. Alex turned round faced Harry and said viciously, "Nobody's asking you Harry." Harry quickly finished what he was saying and left. Alex then sat down to do some work but she ended up sitting and staring out of the window still thinking about her dream. Alex had grown up in superstitious environment and believed that all dreams had a meaning, but she didn't know what to make of this one.

A week later, Alex and saw the cafe again while driving home, but this time she decided to go in. She parked her car and then walked down to the cafe. For the first time she noticed its name 'Felix's Cafe'. She pushed the door open and noticed that there were a few people in the cafe. Alex realized that it looked exactly the same as in her dream. She also sat down in the same seat. She looked up and the same man from her dream came over to her. The first thing Alex noticed was that he had startlingly dark eyes. "What are you having?" he asked. Alex stared at him for a while and then said she would have a smoked salmon sandwich. She had her sandwich and as she was leaving the cafe she noticed the man staring at her. She walked quickly away from the cafe and to her flat.

That night Alex had a dream, and it was the same one she had had the night before and the one before that. This time however, when she woke up she got up and looked out of her window. There standing across the street looking up at her window was the man from the cafe. The man who had plagued her dreams for the last five months. Alex became hysterical. She grabbed a knife from her kitchen and ran down the stairs in her nightshirt. By the time she had got outside the man had vanished. Alex was about to go back upstairs when she caught a glimpse of the man running towards his cafe. She followed, her knife held firmly in her hand. As she caught up with him she raised the knife up in the air and plunged it into his back. He fell forward, Alex smiled to herself. He lay there, Alex turned him over. She then realized that the person lying in front of her wasn't the man who worked at the cafe. This was just an old man. Alex heard sirens: the police arrived at the scene. They arrested her. She found out later from them that there wasn't any cafe near her flat and that the man who had taken control of her life for the last five months didn't exist.

Alex Nyte was sitting in the defendant's room in the County Court. The door in front of her opened and a man entered the room. She stood up suddenly, wrenching the handcuffs that tied her to her chair. The man was her lawyer Mr. Tyler. "The jury hasn't decided yet." he said as he sat down. Alex looked around the room and her eyes settled on the woman sitting opposite her. She was also handcuffed. She had long auburn hair and dark brown eyes. She didn't look like the average prisoner. Alex turned to Mr. Tyler and said, "She's probably innocent like me." Mr. Tyler looked into Alex's eyes and said, "Or perhaps not" and for the first time she noticed how startlingly dark his eyes were.

(c)Jhedge.com/story

[Guardian]

Be happy, read what a philosopher wrote:

Go placidly amid the noise and the haste, and remember what peace there may be in silence.

As far as possible without surrender be on good terms with all persons.

Speak your truth quietly and clearly; and listen to others, even to the dull and the ignorant, they too have their story.

Avoid loud and agressive persons, they are vexations to the spirit.

If you compare yourself to others, you may become vain and bitter; for always there will be greater and lesser persons than yourself.

Enjoy your achievements as well as your plans. Keep interested in your own career, however humble; it is a real possession in the changing fortunes of time.

Exercise caution in your business affairs, for the the world is full of trickery.

But let not this blind you to what virtue there is; many persons strive for high ideals, and everywhere life is full of heroism.

Be yourself. Especially do not feign affection.

Neither be cynical about love; for in the face of all aridity and disenchantment it is as perennial as the grass.

Take kindly the counsel of the years, gracefully surrendering the things of youth.

Nurture strength of spirit to shield you in sudden misfortune.

But do not distress yourself with dark imaginings.

Many fears are born of fatigue and loneliness.

Beyond a wholesome discipline, be gentle with yourself.

You are a child of the universe, no less than the trees and the stars; you have a right to be here.

And whether or not it is clear to you, no doubt the universe is unfolding as it should.


Therefore, be at peace with God, whatever you conceive him to be, and whatever your labours and aspirations in the noisy confusion of life, keep peace in your soul.

With all it's sham drudgery and broken dreams; it is still a beautiful world.

Be cheerful. Strive to be happy.



so look on this as an opportunity, take a deep breath . . . . and dive in.

Guardian.

[Guardian]

Политика

Ислам Каримов: возврат к историческому союзнику
После развала Советского Союза Центральная Азия быстро превратилась в арену сражений различных геополитических сил. С юга на регион давили исламские радикалы, обозначил свое присутствие Запад, в первую очередь, США. Сохранила свое традиционное влияние и Россия. Романтические мечты некоторых лидеров государств этого региона, что им удастся самостоятельно прорваться в ХХИ век, улетучились как эфир. Нужно было делать непростой, но исторический выбор. Президенту Узбекистана Исламу Каримову не пришлось «наступать на свою песню». Опытнейший государственный деятель, блестяще знающий Россию и ее нынешние реальные геополитические возможности, он решил не искушать судьбу и стать партнером России, ее стратегическим союзником и таким образом выиграть будущее для своей страны.


Полная версия статьи в газете "Российские Вести" - http://rosvesty.ru/1806/camera1/?id=637&i=1

[Guardian]

Hayot so`qmoqlarida menga sen keraksan! - (iGuzardan olingan)


Besh kishi edik. Birinchi bo'lib, qosh-ko'zlari qop-qora barvasta yigit kattakon deraza oldiga bordi. Har qancha urinmasin ichkaridan biror bir ma'lumot ololmay asabiylashgancha u ёqdan-bu ёqqa yura boshladi. Sekin yoniga bordim.
- Nega siqilasiz? Hammasi yaxshi bo'ladi.
- Aytganingiz kelsin. Ikkovimizni ham bir tashvish yetaklab kelgan shekilli. San'at,-u men tomon qo'lini cho'zdi.
- Abror.
Tanishib ham oldik.
Endi to'lib turgan ko'ngil kichik irmoqqa shitob bilan urildi. Suhbatdoshim ko'zlari yonib gapira ketdi:
- O'g'il bo'ladi. Mana ko'rasiz, bizniki o'g'il tug'adi.
- Birinchisimi?
- Ha.
- Bo'lmasa nima farqi bor?
- Unaqa demang do'stim! O'g'il bo'ladi! Bunga ishonchim komil. Nasib qilsa, bugun hammamizniki eson-omon qutilib olsa, hammalaringizni kabobxo'rlikka olib boraman. O'zimning shaxsiy choyxonam bor. Borib bir otamlashib, yaxshilab tanishib olamiz. Mashina tayyor.
U tug'ruqxona oldida turgan qip-qizil "Neksiya"ga ishora qildi.
Men javob bergunimcha bo'lmay derazadan oppoq qalpoqchali bosh ko'rindi:
- Qurbonov!!!
- Ha.
- Yangi mehmon qulluq bo'lsin.
Doya derazadan oyoq-qo'llarini silkitib, chinqirib yig'layotgan chaqaloqni ko'rsatdi.
- Qizcha!
- Qiz...
San'atning ko'nglidagi o'g'il bo'lmaganligi tufayli paydo bo'lgan oniy norozilik chaqaloqning deraza osha taralib turgan tafti tufayli beto'xtov o'chdi.
U qayta-qayta "rahmat" deganicha cho'ntaklarini palapartish kavlay boshladi...
Qizaloqni olib kirib ketganlaridan keyin ham San'at bir soatcha deraza tagida o'ralashib yurdi. Nihoyat mashinasi eshigini ochib menga yuzlandi:
- Ko'rpachamni berib ketaymi?! Bir haftadan beri shu o'rindiqda yotibman. Sizga ham kerak bo'lib qolar.
- Rahmat, hojati yo'q.
U ketdi-yu men yana o'rindiqqa qaytdim. Endi pishillab nafas oladigan baqaloq yigit deraza tagini egalladi.
Hech kim boshini chiqarib baqirmadi. Salobatli shifokor chiqib, yigitga allanimalarni tushuntirdi. Yigit u uzatgan bir parcha qog'ozni olib, yugurgilab ketdi. Hech qancha vaqt o'tmay bir talay dorini olib kelib eshikdan uzatdi.
Yoniga bordim.
- Tinchlikmi?
- Operasiyaga olib kirishibdi. Tug'olmabdi.
- Birinchisimi?
- Ha. Ishqilib yaxshi chiqsinda, o'g'ilmi qizmi, endi farqi yo'q.
U endi operasiya xonasining derazasi ostiga borib turdi.
Qaytib kelgunimcha biz bilan o'tirgan mallasoch yigit deraza tagiga ketgan ekan.
Yoniga borganimizda hayajon bilan gapira boshladi.
- Qiz bo'lsinda, ishqilib qiz bo'lsinda.
- Birinchisimi?!
- Ha, bugun kutayotganlarning hammasiniki shunaqa. Sizniki ham birinchisi ekan-a?
- Ha,-dedim men. Qiz kutayotgan ekansiz-da?!
- Qizaloqlarni juda yaxshi ko'raman. O'g'ilga ulguramiz. Qiz bo'lsa bo'lgani.
Yana o'sha bosh ko'rindi.
- Shamsiyev!
- Ha, men, men!!!
Doya avval chaqaloqni ko'rsatib, tantanali ovoz bilan:
- O'g'ilcha qulluq bo'lsin-dedi.
Mallasoch qo'llarini cho'zdi.
- Bering, menga bering opajon.
- Qiziqmisiz. Qanday beraman chaqaloqni. Hali bag'ringizga bosishga ulgurasiz o'g'ilchangizni.
Endi o'rindiqda katak ko'ylakli qotma yigit bilan ikkimiz qoldik.
- Hozircha hech kimniki ko'ngildagidek bo'lmadi. Endi bizniki nima bo'larkin, dedim hazilnamo qilib.
- Ishqilib tinchgina qutilib olishsinda...
Uyquga bir lahzalik tun imillab o'tib borardi.
Endi ichkaridan bosh hamshira chiqdi va suhbatdoshimni imlab chaqirdi.
Biroz suhbatdan so'ng yigit shoshilib ketdi.
Deraza tagidagi Baqaloq sherigimning oldiga bordim.
- Nima gap?
- Operasiya qilishibdi. Xotinimning ustida do'xtirlar ovora.
- Hammasi yaxshi bo'ladi.
Qotma yigit bir paket dorilarni ichkariga uzatib, safimizga qo'shildi.
- Biznikini ham operasiyaga olib kirishibdi.
- O'h-ho'. Hali bizniki operasiya xonasidan chiqqani yo'q-ku.
- Nimasini aytasiz. Do'xtirlar ham hayron, usti-ustiga operasiya.
Bu yigitlar bilan bo'lib o'zimnikining holi ne kechayotganidan bexabar edim.
Ichkariga kiritishmas, hech kim chiqib biror xabar aytmas ham edi.
Sheriklarimdagi tushkunlikni ko'rib, ichimda nimadir g'imirladi. Yolg'iz qolgandim. Nima bo'lishi noaniq edi.
- Zohidov!
Ovozni eshitib sapchib tushdim.
Bu ovozda hayajonu xavotir zohir edi. O'n qadamcha masofani xayolning ming bir ko'chasi orqali bosib o'tdim.
- Ichkariga kiring.
Nim qorong'u koridorda salobatli shifokor turar, ichkaridan menga juda tanish ovoz oh-voh bo'lib kelardi.
- Kelin juda qiynalayapti. Operasiyaga olmasak bo'lmaydi. Lekin hayronman, operasiya xonamiz stollarimiz band.
- Bir iloji...
- Yaxshi, siz mana bu dorilarni olib keling.
Hamshira tutqazgan qog'ozni olib chopdim. Qaytib kelib dorilarni berganimda Baqaloq va Qotma sheriklarim hamon deraza tagida o'ralashishardi. Nihoyat baqaloq yigitni chaqirishdi. U g'alati bo'lib qaytib keldi.
- O'g'il ekan. Xotinimning ahvoli og'irlashibdi.
- Hammasi yaxshi bo'ladi.
U xuddi hamma narsa mening qo'limda-yu, bir pasda xotinini sog'aytirib yuborishim mumkindek menga umid bilan qaradi. Qo'limdan kelgani ikki og'iz iliqlikni ayamadim.
- Bola sog' ekan-ku, xotiningiz ham shifo topadi, meni aytdi dersiz.
Unga tasalli berardimu o'zimning ko'nglimda g'imirlagan his yuragimni ayovsiz silkilardi.
Eshikdan hamshira chiqib keldi. Yugurgilab bordim.
- Siznikini olib kirishdi. Ikkita stol ham bandligidan katalkaning ustida operasiya qilishayapti. Men O'lmasovning oldiga chiqqandim.
- Kim u?
- Deraza tagida turgan sherigingizda.
- Ha, O'lmasov deng-dedim qotma yigit tomon tikilib. Tinchlikmi ishqilib?!
- Bolasi nobud bo'ldi.
- Ux-x...
- Balki siz yotig'i bilan tushuntirarsiz?!
- Opajon, qo'limdan kelmaydi.
Hamshira yurib ketarkan o'z-o'ziga gapirganday dedi:
- Mayli, o'zim aytaman. Muhimi xotini sog' omonku.
- Xotini biladimi?!
- Bilmaydi, narkozda hali.
Hamshiraning ikki og'iz gapi o'zi shundog'am qotma O'lmasovni yanayam kichraytirib yubordi.
O'lmasov o'rindiqqa o'tirmadi, singib ketdi go'yo. Oldiga borishga yuragim betlamadi. Ko'nglimdagi g'ashlik vujudimni g'ijimlar, hayajon va qo'rquv entiktirardi.
Hamshira chiqib, O'lmasovni chaqirdi. U yana borib allaqancha dorilar ko'tarib keldi.
Uni ko'rib axmoqona va shaytoniy bir fikr badanimni jimirlatib yubordi:
"Bolasi nobud bo'lgan bo'lsa dori ko'tarib nima qiladi!..."
***
Hamshira chiqib, boshini silkitib meni chaqirdi. Har biri o'n pudlik oyoqlarimni ko'tarib sudralib bordim. U meni ichkariga boshladi. Koridorda sellofan xalatiga qon sachragan shifokor turardi.
Uning gapirishini kutardim. Biror nima deyishidan qo'rqardim ham.
Ko'rgan eshitganlarim yuragimni olib qo'ygandi. Shifokor ayol horg'in ovozda gap boshladi:
- Operasiyani yakunladik...
"Opajon gapiravering".
- Operasiya qilmasak bo'lmas ekan...
"Gapira qoling endi!"
- Hozircha ahvoli qoniqarli.
"Bolachi, bola nima bo'ldi axir".
- O'g'il ekan. Ahvoli yaxshi. Xuddi o'zingizga o'xshaydi-ya.
Keyin nima dedi, eshitmadim. Yelkamga, oyoqlarimga osilib yotgan toshlar uzilib tushgandek, boshimni qisib turgan temir qalpoq yechilib ketgandek bo'ldi...
***
Ertalab tug'ruqxona yoniga San'atning "Neksiya"si kelib to'xtadi. San'at oldin deraza orqali qizchasini ko'rib, keyin bizning oldimizga keldi. Uchchovimiz o'rindiqda, faqat O'lmasovgina nariroqda yolg'iz o'tirardi.
San'at og'zini to'ldirib baqirdi:
- Ha o'rtoqlar, yangi mehmonlar muborak! Kabobxo'rlikka qachon boramiz?!
Hammamiz tilimizni tishladik. O'lmasov baribir eshitdi. Uning boshqacha bo'lib turishini ko'rgan San'at ko'ngli nimanidir sezdi shekilli unga qaradi:
- Ha, Baxtiyor, tinchlikmi?!
Ismi Baxtiyorligi ma'lum bo'lgan qotma yigit boshini egib nari ketdi.
***
Taqdir ekan. Beshovimizdan uchtamiz San'at, mallasoch va men bolalarni tug'ruqxonadan bir kunda olib chiqdik. Baqaloqning xotini haliyam sog'aymagan, Baxtiyorniki ham hali davolanishi lozim edi.
Bolani ko'targanman, xotinim yonimda, deraza yonidan o'tarkanmiz, Baxtiyorga ko'zim tushdi. U bizga qaramaslikka intilardi. Lekin oyna orqali qarab turgan xotini ko'zida yosh bilan bizni kuzatib turardi. Bu gaplardan bexabar yaqinlarim o'z xursandchiliklarini yashirishmas, men esa ularni nima deb tinchlantirishni bilmasdim.
Hamma shodlikka ko'milib, biz ming xijolatda ularning oldidan o'tib ketdik.
Xayrlashmoqchi edim. Baxtiyor baribir qaramadi.
U xotiniga lablari titrab gapirardi. Olam-olam hislar: taskin, o'kinch, hayajon, mehr, umid yo'g'rilgan bu so'zlarda mendan kechgan shaytoniy savolga ham javob mujassam edi:
- Bir yil o'tar, o'n yil o'tar, niyatimizga yetarmiz. Qo'ygin endi...
Menga... Menga sen keraksan!!!

[Iqbol]

OF HINTING WITH THE EYES


AFTER verbal allusion, when once the lover's advance has been accepted and an accord established, the next following step consists in hinting with the glances of the eyes. Glances play an honourable part in this phase, and achieve remarkable results. By means of a glance the lover can be dismissed, admitted, promised, threatened, upbraided, cheered, commanded, forbidden; a glance will lash the ignoble, and give warning of the presence of spies; a glance may convey laughter and sorrow, ask a question and make a response, refuse and give-in short, each, one of these various moods and intentions has its own particular kind of glance, which cannot be precisely realized except by ocular demonstration. Only a small fraction of the entire repertory is capable of being sketched out and described, and I will therefore attempt to describe here no more than the most elementary of these forms of expression.
To make a signal with the corner of the eye is to, forbid the lover something; to droop the eye is an indication of consent; to prolong the gaze is a sign of suffering and distress; to break off the gaze is a mark of relief; to make signs of closing the eyes is an indicated threat. To turn the pupil of the eye in a certain direction and then to turn it back swiftly, calls attention to the presence of a person so indicated. A clandestine signal with the corner of both eyes is a question; to turn the pupil rapidly from the middle of the eye to the interior angle is a demonstration of refusal; to flutter the pupils of both eyes this way and that is a general prohibition. The rest of these signals can only be understood by actually seeing them demonstrated.
You should realize that the eye takes the place of a messenger, and that with its aid all the beloved's intention can be apprehended. The four senses besides are also gateways of the heart, and passages giving admission to the soul; the eye is however the most eloquent, the most expressive, and the most efficient of them all. The eye is the true outrider and faithful guide of the soul; it is the soul's well-polished mirror, by means of which it comprehends all truths, attains all qualities, and understands all sensible phenomena. It is a well-known saying that hearing of a thing is not like seeing it; this was already remarked by Poleron, the master of physiognomy, who established the eye as the most reliable basis for forming judgment.
Here, if you will, is a sufficient proof of the eye's power of perception. When the eye's rays encounter some clear, well-polished object-be it burnished steel or glass or water, a brilliant stone, or any other polished and gleaming substance having lustre, glitter and sparkle-whose edges terminate in a coarse, opaque, impenetrable, dull material, those rays of the eye are reflected back, and the observer then beholds himself and obtains an ocular vision of his own person. This is what you see when you look into a mirror; in that situation you are as it were looking at yourself through the eyes of another.
A visual demonstration of this may be contrived in the following manner. Take two large mirrors, and hold one of them in your right hand, behind your head, and the other in your left hand, in front of your face; then turn the one or the other obliquely, so that the two meet confronting each other. You will now see your neck and the whole of your backward parts. This is due to the reflection of the eye's radiation against the radiation of the mirror behind you; the eye cannot find any passage through the mirror in front of you, and when it also fails to discover an outlet behind the second mirror, its radiation is diverted to the body confronting it. Though Salih, the pupil of Abu Ishaq al-Nazzam, held a contrary view on the nature of perception to this which I have advanced, his theory is in fact rubbish, and has not been accepted by anyone
Even if all this were not due to any superior virtue in the eye itself, yet the fact remains that the substance of the eye is the loftiest and most sublime of all substances. For the eye possesses the property of light, and by it alone may colours by perceived; no other organ surpasses it in range and extent, since by the eye the bodies of the stars themselves in their distant spheres may be observed, and the heavens seen for all their tremendous elevation and remoteness. This is simply because the eye is united in the nature of its constitution with the mirror of which we have been speaking. It perceives those things, and reaches then as in a single bound, needing not to traverse the intervening distance by stages, or to alight at halting-places en route. The eye does not travel through space by laboured movements.
These properties belong to none of the other senses. The taste and the touch, for instance, perceive objects only when they are in, their neighborhood, and the hearing and the smell apprehend them solely if they are close by. As proof of that immediate perception of which we have spoken, consider how you see an object that produces a sound before you hear the sound itself, for all that you may try to see and hear that thing simultaneously. If ocular and aural perception were one and the same, the eye would not outstrip the ear.

(Ibn Hazm, The necklace of dove)

[Martingale]

do you guys read such things off school or during?
don't you think it's kinda wasting time?
I think the daily reading of mine could only be a newspaper and nothing else?
Im not a historian or writer to spend at least 15 minutes reading things that does not relate to my studies. I spend more than enough time on the latter. :lol:

[firdavus]

guys ,reading causes cancer !!!scientifically proved !!!!

[Iqbol]

Muslim philosophy influeced Western thought in several ways. It 1) initated in the West the humanistic movement; 2) introduced the historical sciences and 3) the scientific method; 4) helped the Western scholastic in harmonizing philosophy with faith; 5) stimulated Western mysticism; 6) laid the foundations of the Italian Renaissance, and to a degree, moulded the modern European thought down to the time of Immanuel Kant, in certain directions even later.
click here to read more (http://muslimphilosophy.com/hmp/LXVIII-Sixty-eight.pdf)

[Пушкарева]

I would suggest to read for those whose interested. A touching story.

Caring for a child with AIDS: views of a family member. Katherine Foos.

Any piece of reading with moderate theme.

The size of material to be posted should not reach more then a post.

Anyone can post in this thread, as long as they keep within boundaries set-up as: languages - Uzbek, Russian, English only. Please, mind the fonts you use, limited to forum's default fonts.

[Sevinch]

I am reading Jane Austen

He listened to her with silent attention,and on her ceasing to speak rose directly from his seat,and after saying in a voice full of emotion,"To your sister I wish all imaginable happiness; to Willoughby that he may endeavour to deserve her,"-took leave and went away.
Elinor derived no comfortable feelings from this conversation to lessen the uneasiness of her mind on other points; she was left, on the contrary, with a melancholy impression of Colonel Brandon's unhappiness, and was prevented even from wishing it removed,by her anxiety for the very event that must confirm it.
-from Sense and Sensibility

[Пушкарева]

Reading right at the moment: SUrvey tools for assessing performance in survey delivery, public service research with frequent interruptions to argue with someone on the forum

[anatoliydaev]

Thesis of Martin von Lampe
" A modelling Concept for the Long-Term Projection and Simulation of Agricultural World Market Developments (WATSIM)". This guy is genius.
Bonn has one of the best schools in agricultural economics. :)

[Guardian]

What You Can't Say (http://www.paulgraham.com/say.html)

Have you ever seen an old photo of yourself and been embarrassed at the way you looked?


Did we actually dress like that? We did. And we had no idea how silly we looked. It's the nature of fashion to be invisible, in the same way the movement of the earth is invisible to all of us riding on it.

What scares me is that there are moral fashions too. They're just as arbitrary, and just as invisible to most people. But they're much more dangerous. Fashion is mistaken for good design; moral fashion is mistaken for good. Dressing oddly gets you laughed at. Violating moral fashions can get you fired, ostracized, imprisoned, or even killed.

If you could travel back in a time machine, one thing would be true no matter where you went: you'd have to watch what you said. Opinions we consider harmless could have gotten you in big trouble. I've already said at least one thing that would have gotten me in big trouble in most of Europe in the seventeenth century, and did get Galileo in big trouble when he said it-- that the earth moves. [1]

Nerds are always getting in trouble (http://news.com.com/2100-1009-5082649.html). They say improper things for the same reason they dress unfashionably and have good ideas: convention has less hold over them.

Go to the given link above to read in full.

[Iqbol]

The Nature of Man
by Abu Hamid Mohammed Ibn Ghazzali Alghazzali


Though man shares with the other animals external and internal senses, he is at the same time also endowed with two qualities peculiar to himself, knowledge and will. By knowledge is meant the power of generalization, the conception of abstract ideas, and the possession of intellectual truths. By will is meant that strong desire to acquire an object which after due consideration of its consequences has been pronounced by reason to be good. It is quite different from animal desire, nay, it is often the very opposite of it.

In the beginning children also lack these two qualities. They have passion, anger, and all the external and internal senses, but will finds its expression only later. Knowledge differs according to the capacity for it, according to the latent powers in a man. Hence there is a variety of stages amongst Prophets, the Ulamas, the Sufis and the Philosophers. Further progress is possible even beyond these stages, for divine knowledge knows no bounds. The highest stage is reached by one to whom all truths and realities are revealed intuitively, who by virtue of his exalted position enjoys direct communion and close relation with the Most Holy. The real nature of this position is known only to him who enjoys it. We verify it by faith. A child has no knowledge of the attainments of an adult; an adult is not aware of the acquisitions of a learned man. Similarly a learned man is not cognizant of the holy communion of the saints and the prophets, and of the favors bestowed on them. Although the divine blessings descend freely, those are fit recipients of them, whose hearts are pure and wholly devoted to Him. "Verily," says the Hadis, "the desire of the virtuous is to hold communion with me, and I long to look at them." "He who approaches me a span, I approach him an arm." The divine favors are not withheld, but hearts bedimmed by impurity fail to receive them. "Had it not been that the devils hover round the hearts of men, they would have seen the glories of the Kingdom of the Heaven."

The superiority of man consists thus in his being cognizant of divine attributes and actions. Therein lies his perfection; thus he may be worthy of admission to God's presence.

The body serves as a vehicle for the soul, and the soul is the abode for knowledge which is its fundamental character as well as its ultimate object. The horse and the ass are both beasts of burden, but a superiority of the former is found in its being gracefully adapted for use in battle. If the horse fails in this it is degraded to the rank of mere burden bearing animals. Similarly with man. In certain qualities man resembles a horse and an ass, but his distinguishing trait is his participation in the nature of the angels, for he holds a middle position between the beast and the angel. Considering the mode of his nourishment and growth he is found to belong to the vegetable world. Considering his power of movement and impulses he is a denizen of the animal kingdom. The distinguishing quality of knowledge lifts him up to the celestial world. If he fails to develop this quality and to translate it into action he is no better than a grunting pig, a snarling dog, a prowling wolf, or a crafty fox.

If he wishes for true happiness, let him look upon reason as a monarch sitting on the throne of his heart, imagination as its ambassador, memory as treasurer, speech as interpreter, the limbs as clerks, and the senses as spies in the realms of color, sound, smell, etc. If all these properly discharge the duties allotted to them, if every faculty does that for which it was created -- and such service is the real meaning of thanksgiving to God -- the ultimate object of his sojourn in this transitory world is realized.

Man's nature is made up of four elements, which produce in him four attributes, namely, the beastly; the brutal, the satanic, and the divine. In man there is something of the pig, the dog, the devil, and the saint. The pig is the appetite which is repulsive not for its form but for its lust and its gluttony. The dog is passion which barks and bites, causing injury to others. The devil is the attribute which instigates these former two, embellishing them and bedimming the sight of reason which is the divine attribute. Divine reason, if properly attended to, would repel the evil by exposing its character. It would properly control appetite and the passions. But when a man fails to obey the dictates of reason, these three other attributes prevail over him and cause his ruin. Such types of men are many. What a pity it is that these who would find fault with those who worship stones do not see that on their part they worship the pig and the dog in themselves: Let them be ashamed of their deplorable condition and leave no stone unturned for the suppression of these evil attributes. The pig of appetite begets shamelessness, lust, slander, and such like: the dog of passion begets pride, vanity, ridicule, wrath and tyranny. These two, controlled by the satanic power produce deceit, treachery, perfidy, meanness etc. but if divinity in man is uppermost the qualities of knowledge, wisdom, faith, and truth, etc. will be acquired.

Know then that mind is like a mirror which reflects images. But just as the mirror, the image, and the mode of reflection are three different things so mind, objects, and the way of knowing are also distinct. There are five reasons which may prevent the object from being reflected in the mirror. 1. There may be something wrong with the mirror. 2. Something other than the mirror may prevent the reflection. 3. The object may not be in front of it. 4. Something may come between the object and the mirror. 5. The position of the object may not be known, so that the mirror may be properly placed. Similarly, for five reasons, the mind fails to receive knowledge. 1. The mind may be imperfect, like the child's. 2. Sin and guilt may bedim the mind and throw a veil over it. 3. The mind may be diverted from the real object. For example, a man may be obedient and good, but instead of rising higher to the acquisition of truth and contemplation of God is contented with bodily devotions and aquirement of means of living. Such a mind, though pure, will not reflect the divine image for his objects of thought are other than this. If this is the condition of such mind, think what will be the state of those minds which are absorbed in the gratification of their inordinate passions. 4. An external screen, may as it were, come before the objects. Sometimes a man who has subjugated his passions still through blind imitation or prejudice fails to know the truth. Such types are found amongst the votaries of the Kalam. Even many virtuous men also fall a prey to it and blindly stick to their dogmas. 5. There may be ignorance of the means for the acquisition of truth. Thus for illustration, a man wants to see his back in a mirror: if he places the mirror before his eyes he fails to see his back; if he keeps it facing his back it will still be out of sight. Let him then take another mirror and place one before his eyes and the other facing his back in such a position that the image of the latter is reflected in the former. Thus he will be able to see his back. Similarly the knowledge of the unknown from the known.

[Iqbol]

The divine dispensation is liberal in the distribution of its bounties, but for reasons mentioned above, minds fail to profit by them. For human minds partake of the nature of the divine and the capacity to apprehend truth is innate. The Koran says: "Surely we offered the trust to the heavens and the earth and the mountains, but they declined to bear it up and were afraid of it and man took it up. Surely he is not just (to himself) and is ignorant." In this passage the innate capacity of man is hinted at and refers to the secret power of knowing God, latent in human minds by virtue of which they have preference over other objects and the universe. The Prophet says: "Every child is born in the right state (Fitrat) but his parents make him a Jew, a Christian, or a Magian." And again: "Had it not been that evil spirits hover round the hearts of the sons of Adam they would have seen the kingdom of heaven." Ibn Umar reports that the Prophet was once asked as to where God is found either on earth or in heaven. "He is in the hearts of his faithful servants," replied the Prophet.

It will not be out of place to throw some light here on the following terms which are often vaguely applied while dealing with the question of human nature.

1. Qalb (heart) has two meanings, (a) A conical shaped piece of flesh on the left side of the chest, circulating blood, the source of animal spirits. It is found in all animals. The heart thus belongs to the external world and can be seen with the material eyes. (b) A mysterious divine substance which is related to the material heart like the relation between the dweller and the house or the artisan and his implements. It alone is sentient and responsible.

2. Ruh (spirit) means (a) a vapory substance which issues from the material heart, and quickens every part of the body. It is like a lamp which is placed in a house and sheds its light on all sides. (6) The soul which is expressed in the Koran as "divine commandment" and is used in the same sense as the second meaning of Qalb, mentioned above.

3. Nafs (self) which means (o) the substratum for appetite and passion. The Sufis call it the embodiment of vices, (b) The ego which receives different names in accordance with the qualities acquired from changes in its conditions. When in subjugating passions it acquires mastery over them and feels undisturbed, it is called the peaceful self (Nafsi mutmainna). The Koran says: "Nafs that art at rest. Return to thy Lord well pleased with Him, well pleasing." When it upbraids man for his actions it is called conscience (Nafsi lauwama). When it freely indulges in the gratification of his passions, it is called the inordinate self (Nafsi ammara).

Excerpted from The Renovation of the Science of Religion, by Abu Hamid Mohammed Ibn Ghazzali Alghazzali

[Iqbol]

The Politics of Naming : Genocide, Civil War, Insurgency (http://lrb.co.uk/v29/n05/mamd01_.html)
The similarities between Iraq and Darfur are remarkable. The estimate of the number of civilians killed over the past three years is roughly similar. The killers are mostly paramilitaries, closely linked to the official military, which is said to be their main source of arms. The victims too are by and large identified as members of groups, rather than targeted as individuals. But the violence in the two places is named differently. In Iraq, it is said to be a cycle of insurgency and counter-insurgency; in Darfur, it is called genocide. Why the difference? Who does the naming? Who is being named? What difference does it make?

The most powerful mobilisation in New York City is in relation to Darfur, not Iraq. One would expect the reverse, for no other reason than that most New Yorkers are American citizens and so should feel directly responsible for the violence in occupied Iraq. But Iraq is a messy place in the American imagination, a place with messy politics. Americans worry about what their government should do in Iraq. Should it withdraw? What would happen if it did? In contrast, there is nothing messy about Darfur. It is a place without history and without politics; simply a site where perpetrators clearly identifiable as ‘Arabs’ confront victims clearly identifiable as ‘Africans’.

[Iqbol]

G'oyaviylik, Sovet O'zbekistoni, 23 dekabr, 1984 yil (http://aton.swco.ttu.edu/pdf/Gayevilik.pdf)
Adabiyotimizda badiiy prozaning tematikasi boy va rang-barangdir. O'zbek adabiyotida ateistik mavzu azaldan ijodkorlarning e'tiborida bo'lgan. O'zbek demokrat shoiri Muqimiyning ajoyib satirik asarlari shariat peshvolarining haqiqiy basharasini fosh qilib, ular niqobini shafqatsiz yulib tashlagan edi. Revolyutsioner shoir Hamza ijodida bu mavzu yanada rivojlantirildi. Ilmiy-ateistik tematika atoqli adiblarimiz G'afur G'ulom va Abdulla Qahhor ijodidan keng o'rin olgan edi. Lekin nima uchundir hozirgi yozuvchilar ijodida bu mavzu susayib ketdi. Nega endi hozir yozuvchilarimiz bu mavzuni yoritishdan cho'chiydigan bo'lib qolishdi? Axir, ideologik kurash tobora keskinlashib borayotgan hozirgi paytda shu mavzuda keng ko'lamli, dadil va teran asarlar yaratish yozuvchilarimizning muqaddas burchi emasmi?
To'g'ri, adabiyotimizda bu mavzu yo'qolib ketdi deyolmaymiz. Chunonchi, Tog'ay Murod "Oydinda yurgan odamlar" qissasini yaratdi. Adabiy jamoatchilik bu asar haqida o'z vaqtida tegishli fikrini bildirdi. Yozuvchi so'zdagina emas, amalda ham vijdon amri bilan ish ko'rishi, o'zining barcha intilishlarida sovet turmush tarzining eng yaxshi an'analari uchn kurash olib borishi zarurligini yaxshi bilib olishi kerak. Eski urf-odatlarga mukkasidan berilib ketgan, yangiliklarni tan olmaydigan, yangilik ruhi bilan yashamaydigan, bid'atga berilgan kishilar hali ham yo'q emas. Ma'lumki, diniy aqidalar jaholatni, qoloqlikni targ'ib qiladi.

She'riyatimizda jiddiy sifat o'zgarishlari ro'y berayotganini e'tirof etmoq quvonchlidir. She'riyatimiz yoshlar hisobiga yangi qudrat, shiddat kasb etdi. Grajdanlik ohanglai baland pardalarda kuylanmoqda. Shoirlarimiz Butunittifoq minbaridan she'r o'qimoqda. Afsuski, yuksak g'oyaviy mazmunga ega bo'lgan she'rlar qatorida ba'zan mayda, mazmunan xira, mavhum she'rlar ham uchrab turadi. Mana, yosh shoir Rauf Parpining qalamiga mansub bo'lgan "Men yolg'izman, g'uluv, hayajon" she'ridan olingan satrlar:
"Hasrat ko'ksimga quyular,
Ko'z o'ngimda bu yorug' jahon
Mungli qo'shiq kabi tuyular...
Atirgulning qo'llari singan,
Yomg'ir yog'ar, og'rir chuqur iz.
Hayajonning tili kesilgan
Men yog'izman, Ovozim yolg'iz".

Bu nimaning oqibati? Nega iste'dodli shoir umidsizlikka Nega iste'dodli shoir umidsizlikka tushib qoldi ekan? Haqqoniy tahlildan uzoqlashib, zo'r berib bir-birini maqtashlar, haddan tashqari yuqori baho berishlar oqibati emasmikan.

Bunday maqtovlar hatto iste'dodli san'atkorlar ijodiga ham zarar keltiradi. She'riyatimizning yetuk namoyandalaridan biri Shukrullo "O'zbekiston adabiyoti va san'ati" gazetasida e'lon qilingan "Asr bahsi" poemasida fan-texnika revolyutsiasining buyuk yutuqlariga loqayd qaraydi, o'tmishni, 'ariqqa nonni oqizoq qilib yegan" davrlarni qo'msaydi. Sotsial taraqqiyot tez sur'atlar bilan rivojlanayotgan, fan-texnika revolyutsiyasi butun ekonomikamiz yuksalishining asosiy omili ekanligini nahotki muallif bilmasa?

[Iqbol]

Every Muslim knows that Allah Almighty has sent man into this world as a matter of test, and in return for his bieng obligated with certain duties, the whole universe has been placed at his service. For this reason man, once he is in the world, must do two things:
1. he should make the best use of this world, and of things created in it.
2. While using this world to his advantage, he should keep the injunctions of Allah Almighty in sight and do nothing that goes against His will and pleasure.

For these two functions man needs knowledge. Therefore, unless he knows the reality of this world, the properties of different things and the manner in which they can be put to use, he cannot use anything in this world to his advantage. Likewise, unless and until he knows the will of Allah Almighty as to what pleases Him and what displeases Him, it will be impossible for him to lead a life in line with the will of Allah Almighty.
So Allah Almighty, along with the creation of man, has created three things through which he could continue receiving knowledge of the above-mentioned matters of concern. These are:
1. Man's senses, that is, the eyes, the ears, the nose, the mouth, the hands and the feet.
2. The reason.
3. The Wahy.

Consequently, man finds out many things through his senses, many others through reason, and the knowledge of things he cannot get through these two sources are bestowed upon him through Wahy.

The arrangement between these three sources of knowledge is such that each one has its limits, and a particular sphere of activity beyond which it does not work. In natural sequence, the knowledge of things man collects through his senses cannot be deduced through bland reason. For instance, you know by seeing a wall with your eye that its colour is white. But, should you close your eyes and try to find out the colour of that wall on the sole strength of your reason, this will then be impossible. Similarly, the knowledge of things that comes through reason cannot be discovered by senses alone. For instance, you cannot find out as to who made that wall by simply seeing it with your eyes or touching it with your hands. Not at all, you rather need reason to arrive at that conclusion. In short, reason gives no guidance as far as the five senses work efficiently, and when the five senses becomes helpless, reason starts functioning. But, even the guidance given by this reason is not unlimited. This too stops at a certain limit. Then there are things the knowledge of whichcan neither be acquired through senses nor reason. For instance, to find out about this very wall, as to what manner of its use will please Allah Almighty and what manner of its use displease Him, is possible neither through senses nor through reason. In order to give man the answer to such questions, the source that Allah Almighty has prescribed is what is known as Wahy. And the method it follows is that Allah Almighty selects one of His servants, ordains him as His messenger and to him He reveals His Word. This Word is Wahy.

This makes it clear that Wahy is the highest source of knowledge for man which offers to him the answer to questions about his life which cannot be solved by means of reason and senses, but, he still has to have that knowledge. This further explains that reason and perception alone are not enough to showm man the way. It is rather all the more necessary, almost inevitable, that the Divine Wahy be there for his guidance. Since Wahy is basically needed where reason doest not work, it is, therefore, not necessary that everything communicated through Wahy be compulsively comprehended through reason. On the contrary, as reason is no help in finding out the colour of some object since that is the job of senses, so is the knowledge of many religious beliefs, the gracious giving of which is the sole prerogative of Wahy and not of reason. Furthermore, trusting reason alone for thier comprehension is not sound and correct.
Mufti Muhammad Taqi Usmani

[Vezunchik]

Vosstanie Mass - Hose Ortega i Gasset
http://www.philosophy.ru/library/ortega/vosst.html

Analiz "Zakat Evropi`", Osvalda Shpenglera
http://www.magister.msk.ru/library/philos/shpngl04.htm

Arnold Toyinbi - Postijenie Istorii
http://orel.rsl.ru/nettext/foreign/toinby/Toynbee000.html

Kratkiy variant "End of History" - Francis Fukuyama
http://www.wesjones.com/eoh.htm

Max Weber - The Protestant Ethic and the Spirit of Capitalism"
http://www.ne.jp/asahi/moriyuki/abukuma/weber/world/ethic/pro_eth_frame.html

Arnold Toyenbi - Esli bi` ...
http://www.tuad.nsk.ru/~history/Author/Engl/T/Toynbee/Articles/toybi2.html

Samuel Hatington - The 'Clash of Civilizations': Revisited after September 11 (hotya 1 versiya lutshe)
http://www.alternativesjournal.net/volume1/number2/erdem.htm

[anatoliydaev]

http://ksgnotes1.harvard.edu/research/wpaper.nsf/Images/FRWPheader.gif

The Israeli-Hezbollah War of 2006: The Media as a Weapon in Asymmetrical Conflict By Marvin Kalb
Working Paper Number: RWP07-012. Submitted: 28.02.2007

Abstract
Based on content analysis of global media and interviews with many diplomats and journalists, this paper describes the trajectory of the media from objective observer to fiery advocate, becoming in fact a weapon of modern warfare. Scholars say that if the media had the technology during World War II to show photos and videotape of Allied bombing attacks on German and Japanese civilians, and to hear their tales of woe on 24/7 cable news programs, the morality of the war (though unlikely the outcome) would have been significantly different.

[Iqbol]

Захириддин Мухаммад Бобур узбек мумтоз адабиётининг йирик вакили, тарихчи, олим, темурий хукмдорларнинг сунгги намояндаларидан бири.

Бобур ижодиёти купрок унинг лирик асарлари хамда "Бобурнома" билан характерланади. Унинг шеърий мероси хажм жихатидан катта булмаса-да, узига хос ижод махсули сифатида хаммага манзурдир. Бугун биз шу хакда фикр юритамиз.

Маълумки, шоирнинг газаллари, рубоийлари, туюклари, китъалари, фардлари ва маснавийлари девон холида жамланган. Унга юздан ортик газали ва икки юзга якин рубоийси киритилган.

Бобур лирикасининг дунёвийлиги нафис ва ёкимли буёкларда чизилганлиги билан ажралиб туради.

Менга асосан, дурур булса

агар юз минг туман душман,

Вале булмок жахонда, эй

кунгул, беёр мушкулдур.

Бобур узи шох булса-да, ёрни "мохим" деб атайди. Узини ёр олдида шохлигини унутиб, садокатли ошик киёфасида куради. У бир рубоийсида ёрга хитоб килиб дейди:

Сен гулсену мен факир

булбулдурмен,

Сен шуъласану, ул шуълага

мен кулдурмен.

Нисбат йукдур деб ижтиноб

айламаким,

Шохмен элга, вале сенга

кулдурмен.

Махбубани бу кадар улуглаш Бобур шеъриятида яккол кузга ташланади. Айникса, суз устига катма-кат маънолар юкланишини хам унинг газалларида кузатиш мумкин.

Гул жамолин ёпкон ул

гулнинг икки райхонидур,

Ғунча сирдин очган ул икки

лаб хандонидур.

Бунда соч богликлик, гирифторлик маъноларини англатса, лаб эса Аллохнинг инояти, берган илму маърифатидир. Гул эса ёр маъносида ишлатиладиган образли ифодалардир. Ёр васлига интизор, йулига мунтазир булган ошик хамиша ёридан рахм-шафкат, висолига ваъда, ваъдага эса вафо кутади.

Бу жихатдан олиб караганда, Бобур ижодий тараккиётини Навоий шеъриятисиз, унинг таъсирисиз тасаввур килиш кийин. Бобурнинг "Ким курар хуршедни ул мох сиймо булмаса...", "Курмагай эрдим жамоле олам аро кошки...", "Ё кошинг янлиг эгилган жисми зоримниму дей..." каби мисралар билан бошланган бир канча газаллари Навоий газалларига татаббу сифатида ёзилгани аник. Навоий шеъриятининг таъсири Бобур рубоийларида хам кузга ташланади.

Масалан: Навоийнинг "Ғурбатда гариб шодмон булмас эмиш..." деб бошланган рубоийси услубида Бобур куйидаги ажойиб рубоийни яратган.

Ёд этмас эмиш кишини

гурбатда киши,

Шод этмас эмиш кунгулни

мехнатга киши.

Кунглум бу гарибликда

шод улмади ох,

Ғурбатда севинмас эмиш

албатта киши.

Навоий ижодидан илхомланган Бобур илм ва маърифатни таргиб килиб, уз замонида илмли кишилар камлигидан афсусланиб, куйидаги рубоийни ёзди:

Ким ёр анга илм толиби

илм керак,

Ургангани илм толиби илм

керак.

Мен толиби илму толиби

илме йук,

Мен бормен илм толиби

илм керак.

Бобур шеърларини укиганда унинг тили содда, услуби равон, лирик тасвир халк иборалари билан жонлантирилиб берилганлигининг гувохи буламиз. Бу эса шоирнинг хаётни, халк тилини яхши билгани, ибораларни пухта узлаштирганини, умуман, ижодида халкчилликка интилиш кучли булганлигини курсатади.

Ха, Бобур ва Навоий ижоди бир-бири билан хамохангдир. Уларнинг шеърияти узбек адабиёти тарихида мустахкам урин олган, унинг тараккиётига мухим хисса булиб кушилган.

Шохидахон ЮСУПОВА,

Андижон Давлат Университети

укитувчиси, педагогика

фанлари доктори.

http://iqbol.uz/cgi-bin/main.cgi?lan=u&raz=7&id=175