Thursday, November 17, 2005

Are You Polite


How would you feel if you received an e-mail from whoknowswho@whoknowswhere.com and all that was written was "Could you tell me how to do this...", or "I want to know this...," or "Could you do this for me...", etc. and there was no greeting, or "please" or even "bye". Worse, if the e-mail weren't even signed? Would you feel like responding to that e-mail?Further, how would you feel if you received an e-mail from someone who politely asked if you could customize some graphics, and after spending a couple of hours doing so, the politeness stopped without even receiving a confirmation of receipt or thank you?Do you feel that this is polite?Before continuing with WHY this page exists let us give you some background.The web is a fantastic place. You can communicate with countless individuals at any time. Everything is as near as a click of your mouse button. Communication is made easier, and if you have a question you can just type it out in a message send it to any website owner. If your message is reasonable, you'll receive a quick answer.Like many designers, the authors behind this particular page spend a lot of time working on personal websites and creating graphic sets. One of us has a tutorial website in Swedish and tips & tricks for PsP 7.0. Like many designers, we receive much e-mail every week from people asking for help or with questions regarding graphics making. We remember when we first started making graphics and we also wrote to designers asking how they did certain things. Most of the time we got nice feedback and without that help we wouldn't be where we are today!We love to receive e-mails but it's very disheartening when others fail to appreciate the time we take to answer them by simply responding with a "thank you". When people e-mail us asking how we did this or that we never fail to respond. Why? It's the polite thing to do (and we both consider ourselves to be polite.Think about this, if we don't receive a reply from you, we won't know IF YOU received OUR mail. That happens. Mail disappears.None of us had spoken to each other about how we felt about all these mails, not getting any confirmation, feeling that some people didn't know about "giving and taking", until one day we discovered that we both had written similar pages about this!Think about this. It's very easy to hide on such an anonymous medium as the Web. Maybe that's one reason why people forget to be polite. Our wish is that you treat the person you send e-mail to the same way as you would like to be treated by someone you meet in real life. For example, at your job. If someone there greets you with "good morning", we are quite sure you would respond. And if someone does something for you, we are sure you would say "thank you".We love that you visit our websites and use our graphics. Any designer would agreewith that. We're proud that you use our work. We would like to clarify that this does not apply to everyone. There are people who bring their courtesy from real life onto the web. Not everyone who writes to us is impolite.We love to receive feedback and e-mail, so please write to us. All we ask is that you bear this in mind: Contact us with the same courtesy with which you would like to be contacted. Thank you.

Wednesday, November 16, 2005

Dignity In Life

To ask what it means to live with dignity may sound strange in an age like our own, when our frantic struggle to make ends meet hardly allows us the leisure to ponder such weighty matters. But if we do pause a moment to give this question a little thought, we would realize soon enough that it is not merely the idle musing of someone with too much time on his hands. The question not only touches on the very meaning of our lives, but goes even beyond our personal quest for meaning to bore into the very springs of contemporary culture. For if it isn't possible to live with dignity then life has no transcendent purpose, and in such a case our only aim in the brief time allotted to us should be to snatch whatever thrills we can before the lights go off for good. But if we can give sense to the idea of living with dignity, then we need to consider whether we are actually ordering our lives in the way we should and, even more broadly, whether our culture encourages a dignified lifestyle.
  
Though the idea of dignity seems simple enough at first sight, it is actually fairly complex. My Webster's Collegiate Dictionary (1936!) defines dignity as "elevation of character, intrinsic worth, excellence, ... nobleness of manner, aspect, or style." My Roget's Thesaurus (1977) groups it with "prestige, esteem, repute, honor, glory, renown, fame" – evidence that over the last forty years the word's epicenter of meaning has undergone a shift. When we inquire about living with dignity, our focus should be on the word's older nuance. What I have in mind is living with the conviction that one's life has intrinsic worth, that we possess a potential for moral excellence that resonates with the rhythm of the seasons and the silent hymn of the galaxies.
  
The conscious pursuit of dignity does not enjoy much popularity these days, having been crowded out by such stiff competitors as wealth and power, success and fame. Behind this devaluation of dignity lies a series of developments in Western thought that emerged in reaction to the dogmatic certainties of Christian theology. The Darwinian theory of evolution, Freud's thesis of the Id, economic determinism, the computer model of the mind: all these trends, arisen more or less independently, have worked together to undermine the notion that our lives have any more worth than the value of our bank accounts. When so many self-assured voices speak to the contrary, we no longer feel justified in viewing ourselves as the crowning glory of creation. Instead we have become convinced we are nothing but packets of protoplasm governed by selfish genes, clever monkeys with college degrees and business cards plying across highways rather than trees.
  
Such ideas, in however distorted a form, have seeped down from the halls of
academia into popular culture, eroding our sense of human dignity on many fronts. The free-market economy, the task master of the modern social order, leads the way. For this system the primary form of human interaction is the investment and the sale, with people themselves reckoned simply as producers
and consumers, sometimes even as commodities. Our vast impersonal democracies reduce the individual to a nameless face in the crowd, to be manipulated by slogans, images, and promises into voting this way or that. Cities have expanded into sprawling urban jungles, dirty and dangerous, whose dazed occupants seek an easy escape with the help of drugs and loveless sex. Escalation in crime, political corruption, upheavals in family life, the despoliation of the environment: these all speak to us as much of a deterioration in how we regard ourselves as in how we relate to others.
  
Amidst these pangs of forlorn hope, can the Dhamma help us recover our lost sense of dignity and thereby give new meaning to our lives? The answer to his question is yes, and in two ways: first, by justifying our claim to innate dignity, and second, by showing us what we must do to actualize our potential dignity.
  
For Buddhism the innate dignity of human beings does not stem from our relationship to an all-mighty God or our endowment with an immortal soul. It stems, rather, from the exalted place of human life in the broad expanse of sentient existence. Far from reducing human beings to children of chance, the Buddha teaches that the human realm is a very special realm standing squarely at the spiritual centre of the cosmos. What makes human life so special is that human beings have a capacity for moral choice that is not shared by other types of beings. Though this capacity is inevitably subject to limiting conditions, we always possess, in the immediate present, a margin of inner freedom that allows us to change ourselves and hereby to change the world.
  
But life in the human realm is far from cozy. To the contrary, it is inconceivably difficult and complex, rife with conflicts and moral ambiguities offering enormous potential for both good and evil. This moral complexity can make of human life a painful struggle indeed, but it also renders the human realm the most fertile ground for sowing the seeds of enlightenment. It is at this tauntingly ambiguous crossroads in the long journey of being that we can either rise to the heights of spiritual greatness or fall to degrading depths. The two alternatives branch out from each present moment, and which one we take depends on ourselves.
    
While this unique capacity for moral choice and spiritual awakening confers intrinsic dignity on human life, the Buddha does not emphasize this so much as he does our ability to acquire active dignity. This ability is summed up by a word that lends its flavor to the entire teaching, ariya or noble. The Buddha's teaching is the ariyadhamma, the noble doctrine, and its purpose is to change human beings from "ignorant worldlings" into noble disciples resplendent with noble wisdom. The change does not come about through mere faith and devotion but by treading the Buddhist path, which transmutes our frailties into invincible strengths and our ignorance into knowledge.
  
The notion of acquired dignity is closely connected with the idea of autonomy. Autonomy means self-control and self-mastery, freedom from the sway of passion and prejudice, the ability to actively determine oneself. To live with dignity means to be one's own master: to conduct one's affairs on the basis of one's own free choices instead of being pushed around by forces beyond one's control. The autonomous individual draws his or her strength from within, free from the dictates of craving and bias, guided by a thirst for righteousness and an inner perception of truth.
  
The person who represents the apex of dignity for Buddhism is the arahant, the liberated one, who has reached the pinnacle of spiritual autonomy: release from the dictates of greed, hatred, and delusion. The very word arahant suggests this sense of dignity: the word means "worthy one," one who deserves the offerings of gods and humans. Although in our present condition we might still be far from the stature of an arahant, this does not mean we are utterly lost, for the means of reaching the highest goal is already within our reach. The means is the Noble Eightfold Path with its twin pillars of right view and right conduct. Right view is the first factor of the path and the guide for all the others. To live with right view is to see that our decisions count, that our volitional actions have consequences that extend beyond themselves and conduce to our long-term happiness or suffering. The active counterpart of right view is right conduct, action guided by the ideal of moral and spiritual excellence. Right conduct in body, speech, and mind brings to fulfillment the other seven factors of the eightfold path, culminating in true knowledge and deliverance.
  
In today's hectic world humankind is veering recklessly in two destructive directions. One is the path of violent struggle and confrontation, the other that of frivolous self-indulgence. Beneath their apparent contrasts, what unites these two extremes is a shared disregard for human dignity: the former violates the dignity of other people, the latter undermines one's own dignity. The Buddha's Noble Eightfold Path is a middle way that avoids all harmful extremes. To follow this path not only brings a quiet dignity into one's own lile but also answers the cynicism of our age with a note of wholesome affirmation.