MAGAZINE : Useful Articles

 

English is a member of the Indo-European family of languages. This broad family includes most of the European languages spoken today. The Indo-European family includes several major branches:
Latin and the modern Romance languages;
The Germanic languages;
The Indo-Iranian languages, including Hindi and Sanskrit;
The Slavic languages;
The Baltic languages of Latvian and Lithuanian (but not Estonian);
The Celtic languages; and
Greek.

 

The influence of the original Indo-European language, designated proto-Indo-European, can be seen today, even though no written record of it exists. The word for father, for example, is vater in German, pater in Latin, and pitr in Sanskrit. These words are all cognates, similar words in different languages that share the same root.

 

Of these branches of the Indo-European family, two are, for our purposes of studying the development of English, of paramount importance, the Germanic and the Romance (called that because the Romance languages derive from Latin, the language of ancient Rome, not because of any bodice-ripping literary genre). English is in the Germanic group of languages. This group began as a common language in the Elbe river region about 3,000 years ago. Around the second century BC, this Common Germanic language split into three distinct sub-groups:
East Germanic was spoken by peoples who migrated back to southeastern Europe. No East Germanic language is spoken today, and the only written East Germanic language that survives is ic.
North Germanic evolved into the modern Scandinavian languages of Swedish, Danish, Norwegian, and Icelandic (but not Finnish, which is related to Estonian and is not an Indo-European language).
West Germanic is the ancestor of modern German, Dutch, Flemish, Frisian, and English.
 
Old English (500-1100 AD)

 

West Germanic invaders from Jutland and southern Denmark: the Angles (whose name is the source of the words England and English), Saxons, and Jutes, began populating the British Isles in the fifth and sixth centuries AD. They spoke a mutually intelligible language, similar to modern Frisian--the language of northeastern region of the Netherlands--that is called Old English. Four major dialects of Old English emerged, Northumbrian in the north of England, Mercian in the Midlands, West Saxon in the south and west, and Kentish in the Southeast.

 

These invaders pushed the original, Celtic-speaking inhabitants out of what is now England into Scotland, Wales, Cornwall, and Ireland, leaving behind a few Celtic words. These Celtic languages survive today in Gaelic languages of Scotland and Ireland and in Welsh. Cornish, unfortunately, is now a language. (The last native Cornish speaker, Dolly Pentreath, died in 1777 in the town of Mousehole, Cornwall.) Also influencing English at this time were the Vikings. Norse invasions, beginning around 850, brought many North Germanic words into the language, particularly in the north of England. Some examples are dream, which had meant 'joy' until the Vikings imparted its current meaning on it from the Scandinavian cognate draumr, and skirt, which continues to live alongside its native English cognate shirt.

 

The majority of words in modern English come from foreign, not Old English roots. In fact, only about one sixth of the known Old English words have descendants surviving today. But this is deceptive; Old English is much more important than these statistics would indicate. About half of the most commonly used words in modern English have Old English roots. Words like be, water, and strong, for example, derive from Old English roots.

 

Old English, whose best known surviving example is the poem Beowulf, lasted until about 1100. This last date is rather arbitrary, but most scholars choose it because it is shortly after the most important event in the development of the English language, the Norman Conquest.
The Norman Conquest and Middle English (1100-1500)

 

William the Conqueror, the Duke of Normandy, invaded and conquered England and the Anglo-Saxons in 1066 AD. (The Bayeux Tapestry, details of which form the navigation buttons on this site, is perhaps the most famous graphical depiction of the Norman Conquest.) The new overlords spoke a dialect of Old French known as Anglo-Norman. The Normans were also of Germanic stock ("Norman" comes from "Norseman") and Anglo-Norman was a French dialect that had considerable Germanic influences in addition to the basic Latin roots.

 

Prior to the Norman Conquest, Latin had been only a minor influence on the English language, mainly through vestiges of the Roman occupation and from the conversion of Britain to Christianity in the seventh century (ecclesiastical terms such as priest, vicar, and mass came into the language this way), but now there was a wholesale infusion of Romance (Anglo-Norman) words.

 

The influence of the Normans can be illustrated by looking at two words, beef and cow. Beef, commonly eaten by the aristocracy, derives from the Anglo-Norman, while the Anglo-Saxon commoners, who tended the cattle, retained the Germanic cow. Many legal terms, such as indict, jury, and verdict have Anglo-Norman roots because the Normans ran the courts. This split, where words commonly used by the aristocracy have Romantic roots and words frequently used by the Anglo-Saxon commoners have Germanic roots, can be seen in many instances.

 

Sometimes French words replaced Old English words; crime replaced firen and uncle replaced eam. Other times, French and Old English components combined to form a new word, as the French gentle and the Germanic man formed gentleman. Other times, two different words with roughly the same meaning survive into modern English. Thus we have the Germanic doom and the French judgment, or wish and desire.

 

It is useful to compare various versions of a familiar text to see the differences between Old, Middle, and Modern English. Take for instance this Old English (c.1000) sample:
Fæder ure þuþe eart on heofonum
si þin nama gehalgod tobecume þin rice gewurþe þin willa on eorðan swa swa on heofonum
urne gedæghwamlican hlaf syle us to dæg
and forgyf us ure gyltas swa swa we forgyfað urum gyltendum
and ne gelæd þu us on costnunge ac alys us of yfele soþlice.

 

To get a feel for Old English pronunciation, play a wav file of this Old English text (518Kb), read by Catherine Ball of Georgetown University.

 

Rendered in Middle English (Wyclif, 1384), the same text is recognizable to the modern eye:
Oure fadir þat art in heuenes halwid be þi name;
þi reume or kyngdom come to be. Be þi wille don in herþe as it is dounin heuene.
yeue to us today oure eche dayes bred.
And foryeue to us oure dettis þat is oure synnys as we foryeuen to oure dettouris þat is to men þat han synned in us.
And lede us not into temptacion but delyuere us from euyl.

 

Finally, in Early Modern English (King James Version, 1611) the same text is completely intelligible:
Our father which art in heauen, hallowed be thy name.
Thy kingdom come. Thy will be done in earth as it is in heauen.
Giue us this day our daily bread.
And forgiue us our debts as we forgiue our debters.
And lead us not into temptation, but deliuer us from euill. Amen.

 

In 1204 AD, King John lost the province of Normandy to the King of France. This began a process where the Norman nobles of England became increasingly estranged from their French cousins. England became the chief concern of the nobility, rather than their estates in France, and consequently the nobility adopted a modified English as their native tongue. About 150 years later, the Black (1349-50) killed about one third of the English population. The laboring and merchant classes grew in economic and social importance, and along with them English increased in importance compared to Anglo-Norman.

 

This mixture of the two languages came to be known as Middle English. The most famous example of Middle English is Chaucer's Canterbury Tales. Unlike Old English, Middle English can be read, albeit with difficulty, by modern English-speaking people.

 

By 1362, the linguistic division between the nobility and the commoners was largely over. In that year, the Statute of Pleading was adopted, which made English the language of the courts and it began to be used in Parliament.

 

The Middle English period came to a close around 1500 AD with the rise of Modern English.
Early Modern English (1500-1800)

 

The next wave of innovation in English came with the Renaissance. The revival of classical scholarship brought many classical Latin and Greek words into the Language. These borrowings were deliberate and many bemoaned the adoption of these "inkhorn" terms, but many survive to this day. Shakespeare's character Holofernes in Loves Labor Lost is a satire of an overenthusiastic schoolmaster who is too fond of Latinisms.

 

Many students having difficulty understanding Shakespeare would be surprised to learn that he wrote in modern English. But, as can be seen in the earlier example of the Lord's Prayer, Elizabethan English has much more in common with our language today than it does with the language of Chaucer. Many familiar words and phrases were coined or first recorded by Shakespeare, some 2,000 words and countless catch-phrases are his. Newcomers to Shakespeare are often shocked at the number of cliches contained in his plays, until they realize that he coined them and they became cliches afterwards. "One fell swoop," "vanish into thin air," and "flesh and " are all Shakespeare's. Words he bequeathed to the language include "critical," "leapfrog," "majestic," "dwindle," and "pedant."

 

Two other major factors influenced the language and served to separate Middle and Modern English. The first was the Great Vowel Shift. This was a change in pronunciation that began around 1400. While modern English speakers can read Chaucer with some difficulty, Chaucer's pronunciation would have been completely unintelligible to the modern ear. Shakespeare, on the other hand, would be accented, but understandable. Long vowel sounds began to be made higher in the mouth and the letter "e" at the end of words became silent. Chaucer's Lyf (pronounced "leef") became the modern life. In Middle English name was pronounced "nam-a," five was pronounced "feef," and down was pronounced "doon." In linguistic terms, the shift was rather sudden, the major changes occurring within a century. The shift is still not over, however, vowel sounds are still shortening although the change has become considerably more gradual.

 

The last major factor in the development of Modern English was the advent of the printing press. William Caxton brought the printing press to England in 1476. Books became cheaper and as a result, literacy became more common. Publishing for the masses became a profitable enterprise, and works in English, as opposed to Latin, became more common. Finally, the printing press brought standardization to English. The dialect of London, where most publishing houses were located, became the standard. Spelling and grammar became fixed, and the first English dictionary was published in 1604.
Late-Modern English (1800-Present)

 

The principal distinction between early- and late-modern English is vocabulary. Pronunciation, grammar, and spelling are largely the same, but Late-Modern English has many more words. These words are the result of two historical factors. The first is the Industrial Revolution and the rise of the technological society. This necessitated new words for things and ideas that had not previously existed. The second was the British Empire. At its height, Britain ruled one quarter of the earth's surface, and English adopted many foreign words and made them its own.

 

The industrial and scientific revolutions created a need for neologisms to describe the new creations and discoveries. For this, English relied heavily on Latin and Greek. Words like oxygen, protein, nuclear, and vaccine did not exist in the classical languages, but they were created from Latin and Greek roots. Such neologisms were not exclusively created from classical roots though, English roots were used for such terms as horsepower, airplane, and typewriter.

 

This burst of neologisms continues today, perhaps most visible in the field of electronics and computers. Byte, cyber-, bios, hard-drive, and microchip are good examples.

 

Also, the rise of the British Empire and the growth of global trade served not only to introduce English to the world, but to introduce words into English. Hindi, and the other languages of the Indian subcontinent, provided many words, such as pundit, shampoo, pajamas, and juggernaut. Virtually every language on Earth has contributed to the development of English, from Finnish (sauna) and Japanese (tycoon) to the vast contributions of French and Latin.

 

The British Empire was a maritime empire, and the influence of nautical terms on the English language has been great. Words and phrases like three sheets to the wind and scuttlebutt have their origins onboard ships.

 

Finally, the 20th century saw two world wars, and the military influence on the language during the latter half of this century has been great. Before the Great War, military service for English-speaking persons was rare; both Britain and the United States maintained small, volunteer militaries. Military slang existed, but with the exception of nautical terms, rarely influenced standard English. During the mid-20th century, however, virtually all British and American men served in the military. Military slang entered the language like never before. Blockbuster, nose dive, camouflage, radar, roadblock, spearhead, and landing strip are all military terms that made their way into standard English.
American English

 

Also significant beginning around 1600 AD was the English colonization of North America and the subsequent creation of a distinct American dialect. Some pronunciations and usages "froze" when they reached the American shore. In certain respects, American English is closer to the English of Shakespeare than modern British English is. Some "Americanisms" that the British decry are actually originally British expressions that were preserved in the colonies while lost at home (e.g., fall as a synonym for autumn, trash for rubbish, frame-up which was reintroduced to Britain through Hollywood gangster , and loan as a verb instead of lend).

 

The American dialect also served as the route of introduction for many native American words into the English language. Most often, these were place names like Mississippi, Roanoke, and Iowa. Indian-sounding names like Idaho were sometimes created that had no native-American roots. But, names for other things besides places were also common. Raccoon, tomato, canoe, barbecue, savanna, and hickory have native American roots, although in many cases the original Indian words were mangled almost beyond recognition.

 

Spanish has also been great influence on American English. Armadillo, mustang, canyon, ranch, stampede, and vigilante are all examples of Spanish words that made their way into English through the settlement of the American West.

 

To a lesser extent French, mainly via Louisiana, and West African, through the importation of slaves, words have influenced American English. Armoire, bayou, and jambalaya came into the language via New Orleans. Goober, gumbo, and tote are West African borrowings first used in America by slaves.
A Chronology of the English Language
55 BCE Roman invasion of Britain under Julius Caesar 
43 CE Roman invasion and occupation under Emperor Claudius. Beginning of Roman rule of Britain 
436 Roman withdrawal from Britain complete 
449 Anglo-Saxon settlement of Britain begins 
450-480 Earliest Old English inscriptions date from this period 
597 St. Augustine arrives in Britain. Beginning of Christian conversion of the Anglo-Saxons 
731 The Venerable Bede publishes The Ecclesiastical History of the English People in Latin 
792 Viking raids and settlements begin 
865 The Danes occupy Northumbria 
871 Alfred becomes king of Wessex. He has Latin works translated into English and begins practice of English prose. The Anglo-Saxon Chronicle is begun 
911 Charles II of France grants Normandy to the Viking chief Hrolf the Ganger. The beginning of Norman French 
c.1000 The oldest surviving manuscript of Beowulf dates from this period 
1066 The Norman conquest 
c.1150 The oldest surviving manuscripts in Middle English date from this period 
1171 Henry II conquers Ireland 
1204 King John loses the province of Normandy to France 
1348 English replaces Latin as the medium of instruction in schools, other than Oxford and Cambridge which retain Latin 
1349-50 The Black kills one third of the British population 
1362 The Statute of Pleading replaces French with English as the language of law. Records continue to be kept in Latin. English is used in Parliament for the first time 
1384 Wyclif publishes his English translation of the Bible 
c.1388 Chaucer begins The Canterbury Tales 
c.1400 The Great Vowel Shift begins 
1476 William Caxton establishes the first English printing press 
1485 Caxton publishes Malory's Le Morte d'Arthur 
1492 Columbus discovers the New World 
1525 William Tyndale translates the New Testament 
1536 The first Act of Union unites England and Wales 
1549 First version of The Book of Common Prayer 
1564 Shakespeare born 
1603 Union of the English and Scottish crowns under James the I (VI of Scotland) 
1604 Robert Cawdrey publishes the first English dictionary, Table Alphabeticall 
1607 Jamestown, the first permanent English settlement in the New World, established 
1611 The Authorized, or King James Version, of the Bible is published 
1616 Death of Shakespeare 
1623 Shakespeare's First Folio is published 
1666 The Great Fire of London. End of The Great Plague 
1702 Publication of the first daily, English-language newspaper, The Daily Courant, in London 
1755 Samuel Johnson publishes his dictionary 
1770 Cook discovers Australia 
1776 Thomas Jefferson writes the Declaration of Independence 
1782 Washington defeats Cornwallis at Yorktown. Britain abandons the American colonies 
1788 British penal colony established in Australia 
1803 Act of Union unites Britain and Ireland 
1828 Noah Webster publishes his dictionary 
1851 Herman Melville publishes Moby Dick 
1922 British Broadcasting Corporation founded 
1928 The Oxford English Dictionary is published

Sayyed Hassan Al Banna

 

 

My brother in Islam (who may Allah guard and protect). I praise Allah for there is no God but Him. May the peace and blessings of Allah be upon Muhammad, who was sent as a mercy to all of humanity, upon his family, companions and on all those who hold fast to the Shariah until the Day of Judgement.

 

May the peace and blessings of Allah be upon you when you travel with a proper intention and a noble purpose, and when you return with a sound endeavor and to a dedicated cause.

 

May the peace and blessings of Allah be upon you as you serve Islam with the finest fruits of science and the best of knowledge.

 

Dearest brother, you will be amongst people you have not known before and characters you are not accustomed to. In you they will see the example of a Muslim. So make sure they see in you the best example and the finest image, in order for them to understand that the word 'Muslim' embodies virtue and nobility.

 

Read these few words that are borne out of my love and sincerity for you, as an elder brother expressing for his brother and sister the best wishes and the happiest life.

O my brother, excel in your observance of Allah (swt) in all your dealings. Understand that He (swt) keeps watch over you, sees you and encompasses all that is of concern to you - wherever you are. He knows the treachery of your eyes and all that your heart conceals. Strive not to let Allah (swt) see you, except that He is pleased with you.

 

Do not be unmindful in your observance of the One (glorified and exalted is He), otherwise will infiltrate you and you will be overcome by the whispers of your whims and desires. Believe, my dearest brother, that whenever a heart is conscious of Allah's observance, it will never be approached by . However, once it departs from Allah's awareness, evil will be attracted to it and it will be inhabited by whims and desires. So, consolidate your heart with the observance of Allah and in vigil seek refuge from your surroundings and do not be among the unmindful.
Perform the obligatory duties which Allah has enjoined upon you, at their appointed times. Do not neglect them by relying on performing them at a later time, because you are busy with work or resorting to other excuses for justification. This is a deception of your own self and of your own whims: And follow not desire that it beguile you from the way of Allah (Sad 38: 26).

 

Understand also my dearest brother that no one draws nearer to Allah with anything more beloved to Him than performing the obligatory duties as stated in the hadith of al-Bukhari. So be aware not to neglect your obligatory duties or feel lazy in performing them; they are Allah's right over you. Be steadfast in prayer and perfect your fast.

 

Spend whatever time you can in performing supererogatory works as duties of obedience. Perform the sunna prayers. Increase your appeal for forgiveness and the praising of your Glorified Lord. Remember, that ones supplication, during travel or in expatriation, will be answered; hence, increase your supplication in secret and in humility. Continue your remembrance of Allah (swt).

 

The Prophet (saw) advised Ali (ra) to continuously dampen his tongue in the remembrance of Allah. Do not abandon that path which leads you to nothing but duties and obedience, they are like an investment that multiply rewards.  So make use of this time, for it is a season to harvest the rewards of the Hereafter, only for those who wish to seize the opportunities and benefit from such seasons.

Increase your recitation of the Glorious Quran with understanding and deliberation. It is a healing for the soul and a comfort to the heart. Designate from it a portion to read at the beginning of the day and a portion to read at the end of it, hence the best beginning and the best end.

 In the delights of life and pleasures of the world, you will see that which inclines the heart, impresses the mind, attracts the eye and bewilders those whose spirits are weak. Do not let these seduce you away from virtue and cause you to forget the Hereafter: Do not turn your eyes covetously towards the embellishments of worldly life that We have bestowed upon various kinds of people to test them. But the clean provision bestowed upon you by your Lord is better and more enduring. Enjoin Prayer on your household, and do keep observing it. We do not ask you for any worldly provision; rather, it is We Who provide you. The ultimate end is for piety (Ta Ha 20: 131-2).

 

Be aware my dearest brother that in the sight of Allah (swt) all these pleasures weigh not even the wing of a gnat and lead neither to honor nor virtue. They are nothing but the manifestations of whims and pitfalls of seduction. So be careful not to let deceive you, otherwise you will plunge into the abyss of sin and corruption.

 

Always remember the words of Allah (swt): Men are naturally tempted by the lure of women, children, treasures of gold and silver, horses of mark, cattle and plantations. These are the enjoyments in the life of this world; but with Allah lies a goodly abode to return to (Al Imran 3:14). The Book of Allah recites these facts day and night. So do not be amongst those who favor the worldly life over the Hereafter, or amongst those deceived by the outward appearance of things without considering their essence.

 

All pleasures brought by contemporary civilization will result in nothing other than pain. A pain that will overwhelm their enticement and remove their sweetness. So avoid the worldly aspects of these people; do not let it take over your command and deceive you, if you are to be among the successors.

Dearest brother, what Allah has made Haram (unlawful) for us, some people consider it as Halal (lawful) for them. Hence, when they commit a Haram (unlawful) act, they will neither feel ashamed nor will they refrain from perpetrating it. You should neither agree with their whims nor mix with them in their sins. Otherwise, you will not be relieved from having to answer before Allah (swt) and it will not hold as an excuse on the Day of Judgment.

Your time is far too precious to be wasted in petty entertainment. I have looked into the saying, time is made of gold, and I do not approve of it. Time is far more precious than gold, for time is life. Is it not true that your life is nothing but a few hours and you never know when they will end? Dearest brother, be stringent with your time and do not spend it except in that which is significant, and acquire pleasure in that which is lawful.

 

Be critical, with insight, and be just and well acquainted with people. Do not let your goodness draw you to forget their bad, and their bad hurt you to forget their goodness. Rather study them as would a researcher and an examiner. Encompass with knowledge all of their affairs, and then with an eye of insight, scrutinize it all.

 

Dearest brother, be aware that calling the people through practical example is far better than calling them through speech. It is far more fruitful and beneficial to use your commendable character, the perfection of yourself and your straight manner to defend and call them to your religion and nation.

 

Finally, and there is still so much for me to say and I would have loved to continue this advice with you, yet my concern is that if I prolong this discourse any more, you may forget most of what I have said; for over speaking does distract one from what is being said. For both of you then, may Allah raise you to be the best of the successors and may His safety accompany you.

 

 I entrust to Allah your religion, your obligations and the outcome of your actions. May the peace and blessings of Allah be upon you. Ameen

 

An ex-president of this institution, when it was a college with an enrollment of several thousand, was asked how many students the school had. He quipped "Oh, perhaps a dozen." He was making a joke that is as old as the hills. The president of a large corporation used it when he was asked by a reporter (during a strike) how many workers there were in his plant. One of my junior-high teachers used to remind us that to be a student meant more than merely being a pupil.

 

Times change. The definition of "student" once was "one who studies something". Today it can mean merely "one who attends a school, college or university". This modern definition doesn't even suggest that the person does more than "attend". College and university professors still use the first definition, and schools have ways (such as requirements, exams and grades) to attempt to ensure that those who attend will also study and learn something.

 

So what distinguishes a student? What makes the student stand out from the rest of the class? The four As: attitude, academic skills, awareness, and accomplishment, certainly are a large part of it, and a student who has them will be very likely to earn As:

 

Attitude is primarily a genuine desire to learn, and the willingness to do hard intellectual work to achieve understanding. It is also shown by how well you apply yourself even to subjects in which you have little interest, and how much you can achieve even when a professor's style isn't to your liking.
Academic skills include ability to read with comprehension, intelligent use of resources (including library resources), logical and mathematical skills, efficient study habits, and the ability to communicate clearly and fluently in speaking and writing.

Awareness of what's going on in the world around you, and the habit of intelligently relating it to your academic courses. For example, when taking a course in political science, you should relate what you are learning in class to what's happening on the national and world political scene. When taking a science course, you should relate scientific principles to phenomena you observe in everyday life, and go out of your way to find applications and examples of science in the real world.

Accomplishment is strated by successful application of understanding. The evidence of that is: Correct and confident application of what you've learned to new problems and challenges, clear and effective communication of your understanding through speaking and writing, and possession of a base of information, skills and understanding sufficient to allow you to continue your education outside of the classroom, throughout your life.

All of these add up to a fifth A: ability, a word frequently used above. The goal of education is to achieve the ability to apply one's knowledge in new, creative, and correct ways. Abilities are not entirely innate; some are achievable through dedicated and focused effort.

 

 

Self-discipline. The successful student has learned to budget time, and uses it efficiently, and will do the things that need to be done, when they must be done, whether or not one feels like it at the time.
Initiative. In short: doing things without being told. The student doesn't wait for assignments to read ahead in the textbook, or to seek out and study related books to gain understanding. The good student does more problems or exercises than assigned, and does them even when none are assigned. The good student working in the laboratory does not merely follow instructions (though that is an important skill) but looks for opportunities to discover new things, try new things, or find better methods. When an opportunity arises to do a project outside of class, the good student jumps at the chance and doesn't even ask whether it will earn extra credit.
Breadth of interests. College provides a great opportunity to broaden your interests and explore new things. You may never again have available to you such a convenient and comprehensive library, such diverse and inexpensive ural events and academic activities. Much education can occur outside of class, if you seek it. But if you confine yourself to the things you've always done, avoiding anything new and unfamiliar, you will have squandered a valuable opportunity.

An open mind is a mind receptive to examination of new ideas and facts. Having an open mind does not mean that one jumps on the bandwagon of every new fad. A better characterization of an open mind is one which is willing to dispassionately and rationally analyze new ideas, weighing them objectively against established knowledge and the facts at hand.
A critical habit of mind. Education is more than the acquisition of information. It includes the ability to acquire new information, to critically evaluate that information, and to correctly and effectively use it. With so many information sources at our disposal in this computer age we are awash in information, and in danger of information overload. But much of that information is fraudulent, worthless, incomplete, or just plain wrong. It has always been so. Probably 95% of the books in any library could be lost with no harm to human knowledge. But it's not easy to determine just which books are worth keeping. We are assaulted through every medium by folks trying to sell us something (with impressive claims of its value), to persuade us to accept some political or social idea, to convert us to some religion or philosophy, or to convince us of the value of some medical panacea. Most of this is humbug. One of the values of a good education is the ability to see through false and unfounded claims and outright deceptions. By this criterion, education has largely been a failure, for many people who have college degrees are still suckers for the snake-oil and perpetual-motion-machine peddlers.

Perceptiveness. The more you learn, the more perceptive you become. You can, as necessary, "read between the lines." You no longer need everything spelled out; you can fill in missing details. You aren't dependent on being shown; you can puzzle things out for yourself. You perceive quickly what a writer or speaker means, without misinterpreting. You learn to seek the intended meaning of what you read or hear rather than trying to impose your own preconceived meaning. You can see through complexity to the heart of a matter. You are able to distinguish the important from the trivial in a serious discussion.

Objectivity. Most of us begin our education with an "egocentric" view, expecting everything to have some relevance to our needs or desires. We even impose such interpretations on things we learn, and avoid learning some things because they don't seem important at the time. Education can broaden that view, encouraging us to set our egos aside and objectively evaluate facts and interpretations. We find out that mere unsupported personal opinions have no value in an academic discussion. We learn to recognize the validity of facts and ideas that we may not like. We learn that other people and other ures interpret things differently, and that fact is not a-priori evidence that they are wrong. We learn that the world does not revolve around us, and the universe cares not one bit whether we exist, or what we do. Education can give us humility.

Humility. However much one knows, one must realize there's a lot more to be learned, and that some of what one `knows' may turn out to be wrong. For this reason intellectual arrogance is unbecoming an educated person. Knowing lots of things is good, but knowing the limitations of one's knowledge is essential to using it properly. Many of the classic errors of history were made by people over-confidently going beyond what they knew and understood.

 

Whether you’re new at this or an old pro, exam preparation can always be improved. Exams are stressful situations. Teachers are constantly stressing their importance and they are usually worth about 30% of your final grade! This means that even if you’re getting an A in a course, ing the exam could mean slipping from an A to a low B, or even C. You have just a few hours to prove how much (or how little), you know about a subject and it is always pretty intense. There are however, a few simple rules to help you through this very hectic time.

 

 

 

Start reviewing your notes early and make note of important items. Teachers are usually pretty good at letting exam hints or suggestions slip.
Keep Tests and Quizzes: You have no idea just how many questions are reused on final exams. These tests will also give you an idea of just where you went wrong before and a will be a good gauge of your strengths and weaknesses.
Don’t Procrastinate: Make yourself an exam calendar ahead of time. Plot times to study and times for rest and recuperation. Stick to it.

 

 

Everyone studies differently. Some people need to have complete silence and no distractions. Others like to work with a little music or with the regular hustle and bustle of home-life surrounding them. Though this is entirely up to you, do not convince yourself that studying in front of the television is the most productive for you. Use television as a reward instead. Keep distractions like this to a minimum. Clear them away from your workplace.
Turn off instant messengers of any kind. You know you’d rather hear about Lucy’s boyfriend’s brother’s cousin than about the history of parliament, but still…
Clear your workspace. This means clearing week old dishes and crumbs from your desk and tidying your room so that you don’t lose important documents or study items.
Don’t accept phone calls during your set study time. This may seem extreme but if you set up phone calls as a reward it will keep you focused and concentrating on the important tasks at hand.

 

3. Study, Study, Study
Ask yourself questions as you read or review. Challenge yourself. If your exam will involve specific books, re-read chapters or important parts.
Create flashcards. If your exam has a “definitions” section to it, or important names and dates, this is a fun way to challenge yourself. You can buy cheap index cards from any office supply store, or you can recycle old paper/Bristol board. Write the definition on one side and the term on the other. You can quiz yourself or have a friend do it.
Take Careful Notes. Remember when you are taking notes throughout the term, you are going to have to read them again before the exam. If you plan ahead, you can ask your teacher questions about the exam material beforehand. Follow the teacher’s review guide.
Keep study parties to a minimum. They sound like a good idea, but they always end in gossip or Sega marathons. Collaborate with your class notes and quiz questions but don’t depend on big study groups for the majority of your

 

4. Reward Yourself
Create a rewards system. I work with phone calls or email. Review 3 chapters; phone friend, review 3 more chapters; chat on MSN for 15 minutes. Some people work with food, but depending on the amount of studying you have to do, that may or may not be wise. Rewards keep you motivated. So don’t forget them.

 

5. Prepare the night before your exam
Gather all materials needed in advance. Sharpen your pencils, and gather your pens, calculator or books for open book tests.
Get a good night’s sleep before the exam.
Eat breakfast! Your brain works best when its rested and fueled up.

 

 

Get to school early, in plenty of time to relax and get to your exam room.
A word to the wise: Stay away from those clattering on about terms you have never heard of before. If you prepared ahead of time and went through the material thoroughly, you will do just fine. This particular time can stress students out the most, especially when others seem to know more about their subject than you do.
When you enter the exam room, sit in a comfortable spot and as close to your regular seat in your classroom as possible. Breathe deep and relax.
Now read through the entire exam, and organize your time. Do the questions you know first!
For Science and Math: show your work! Teachers are often willing to give you part marks for your effort if you are on the right path. Even if you don’t have the correct answer, there are still marks out there to get, so give it your best shot.

 

For English or subjects that demand a lot of writing: use your time wisely! Use scrap paper to map out your answer and make sure you answer the question. This seems rather obvious but you won’t believe how often students ramble on and never really answer the questions asked of them.

 

It’s %
When it’s all over, reward yourself and don’t fret over little mistakes you might have made. You’re done and there’s nothing you can do now but wait it out. If you have a little time off before your next exam, take the night off for some self-care. Go to a movie, make cookies, invite friends over. Then get back to the books!

 

We’re not all cut out for the “exam”. Some of us don’t express our thoughts as easily on paper under a time constraint. If you are a student who is consistently doing poorly on exams despite excellent course work and study skills, talk to your guidance counselor or teacher. You could be a candidate for extra time or take-home exams. Some teachers even allow a verbal exam if you have serious issues with examinations. Check out your options!

 

 

What is Ethics? Ethics has been defined as: "The normative science of the conduct of human beings living in societies - a science which judges this conduct to be right or wrong, to be good or bad or in some similar way." (William Lillie, An Introduction to Ethics, 3rd edition, Methuen & Co. LTD., 1971, pg. 1 - 2)

 

Some key terms used in this definition are briefly explained for a better understanding of the concept.

 

'Normative Science' (as opposed to 'descriptive' or 'positive' sciences) in simple words, is a discipline, which describes or sets standards or rules for the field under consideration. For example, a 'normative grammar' of a language describes how its authors think that the language should be spoken or written. In other words, a normative science deals with 'how things ought to be' rather than 'how things really are'. 'Normative Sciences', primarily comprise of three fields:

 

'Aesthetics' deals systematically with the standards by which we judge the beauty or the ugliness of objects of sense perception, commonly sights and sounds. Thus, setting the standards of beauty or ugliness is related to the field of 'aesthetics'.

 

'Logic' deals systematically with the standards by which we judge the truthfulness or the falsehood of statements. Thus, setting any standards for 'true' and 'false' is related to the field of 'logic'.

 

'Ethics' deals systematically with the standards by which we judge the right or wrong in human action. Thus, setting any standards of 'right' or 'wrong' behavior in a society is related to the field of 'ethics'.

 

'Conduct' is a collective name for voluntary actions. A voluntary action is an action that a man could have done differently if he had so chosen.

 

Our definition has limited the conduct with which we deal in ethics in two ways:  We deal with human actions and not with the actions of the lower animals; We confine ourselves to the study of the conduct of human beings living in societies. Moralists sometimes go further and hold that the standards of ethics only apply to the relations of men with one another; the conduct studied in ethics is not only conduct done in a society, but conduct that affects some other member or members of that society. Although, it may be considered convenient to include, in a single normative science, all human activities, including those that appear to have no effects on other people or relations with them, yet common usage would certainly make a social activity like speaking the truth more directly the concern of ethics that a purely private activity with no marked effects like playing a guitar in one's private room or a religious activity like fasting. Of course, even such activities may have indirect social effects, however, as soon as such activities start having a social effect, they shall be included in the study of ethics. For instance, a man playing his guitar may start disturbing his neighbors. At this juncture, his apparently private activity would now be included in the scope of 'ethics'.

 

The subject of ethics essentially comprises issues fundamental to practical decision-making in case of all such actions, which bring one in an active or a passive interaction with other human beings. For this reason, the discipline, though long considered a branch of philosophy, is closely linked with many other fields of inquiry, including anthropology, economics, politics, and sociology. Ethics, however, remains distinct from such areas of study, as it deals with human conduct, as it ought to be, rather than as it actually is.

 

Ethics is generally divided into three major sub-disciplines. These are (1) meta-ethics, (2) normative ethics, and (3) applied ethics.

 

'Meta-ethics' centers on questions relating to the nature and origin of moral concepts and judgments. Philosophers in meta-ethics have taken markedly different positions on this matter. There also has been much disagreement over whether moral judgments are objective or subjective, absolute or relative.

 

'Normative ethics' is primarily concerned with establishing standards or norms for conduct and is commonly associated with general theories about how one ought to live. One of the central questions of modern normative ethics has to do with whether human actions are to be judged right or wrong solely according to their consequences. Traditionally, theories that judge actions by their consequences have been known as 'teleological', though the term 'consequentialist' has in large part supplanted it. Another class of theories in normative ethics, designated as 'deontological', judges actions by their conformance to some formal rule or principle (for example, the ethical system of the philosopher Immanuel Kant).

 

'Applied ethics' is the application of moral theories to practical moral problems. Such moral issues as racial and ual equality, human rights, and justice have become prominent, as have questions about the value of human life raised by controversies over abortion and euthanasia[1]. Related to the latter are the ethical implications of various developments in regard to reproduction as, for example, in vitro fertilization[2], sperm banks, gene manipulation, and cloning[3]. Perhaps the most striking development in the study of ethics during the second half of the 20th century has been the growing interest among philosophers in applied ethics.

 

 

Philosophers are not in agreement regarding the standards of judgment of 'right' and 'wrong' behavior. There have been a number of theories proposed by moral philosophers regarding the determination of standards of judging 'right' from 'wrong'. Some of the major theories are:

 

No Standards or Relative Ethics: Relative ethics maintains that there are no moral rules that apply to all men as such. There are forms of ethical relativity, which would admit of standards for all the members of a limited group, but would not hold these standards true for those not belonging to that group. However, there are other more extreme forms of ethical relativity in which what is right for any man is a purely individual matter. Thus, according to this point of view, there is no question of any standard at all.

 

The Standard as Intuition[4]: Intuitive ethics maintains that 'good' actions are those, which are believed to be 'good' through the intuition of the individual passing the judgment.

 

The Standard as Law: Legal ethics maintains that 'good' actions are those, which are stated to be 'good' by the law. The word 'law' according to this school includes all such laws that are passed by a higher authority, including God - as in the Law of God, or Law of Moses (pbuh). Thus, Christian or Judaic ethics, which maintains that all that has been prescribed in the divine law is 'good' and all that has been prohibited is 'bad', can be considered as a part of this school.

 

The Standard as Pleasure: This theory holds that pleasantness is the only quality because of which an experience is 'good' or valuable. A good action I san action, which leads to a pleasant experience as its consequence, and the right action at any moment is the one which will lead to more pleasant experiences or to greater pleasure than any other action. It should be remembered that this school does not merely hold that one of the consequences of 'good' is pleasure. It, on the contrary, holds that the only thing, which makes an action 'good' is the consequent pleasure that may result from it.

 

The Standard as Determined by Evolution: According to this school, the conduct to which we apply the name 'good' is relatively more evolved conduct, and the conduct to which we apply the name 'bad' is relatively less evolved. The particular moral code accepted by any community at any period of history depends on the natural selection of that community, in accordance with its circumstances.

 

The Standard as Perfection: According to this theory, 'good' action is one, which contributes in making the self 'perfect' and helps in removing all human shortcomings from it.

 

The Standard as Value: According to this school, 'good' actions are those, which produce 'good' or valuable consequences.

 

 

It can be easily derived from the above varying points of views regarding the standards of ethical and unethical behavior that the motivating force for opting for good behavior and for avoiding bad behavior would naturally be quite different in these schools. For instance, according to the proponents of relative ethics, the motivating force is generally the inclination and the innumerable internal as well as external factors leading to the decision of the individual under consideration. While in the case of intuitive ethics, it is the psychological condition of the individual, which in turn depends on his financial, social and educational background. In the case of the standard as law, the motivating factor for ethical behavior is generally the avoidance of punishment attached with 'bad' behavior or reaping the rewards attached with doing 'good'. In the case of the standard as pleasure, the reason for being ethical is the pleasure that is expected from being ethical. In case of the evolution school of ethics, the prime motivator is to conform to and to contribute in the evolution process of the individual as well as the group with which the individual is attached. In case of the standard as perfection, the prime motivator is the consequent spiritual and moral perfection that is expected from the conformity with 'good' action. Finally, in the standard as value school, the motivating factor for doing 'good' is the expectation of the good or the valuable consequences.

 

 

Having understood the concept of ethics and seen the different schools of moral philosophy, it is now time to focus on the ethical philosophy of Islam. We shall begin with an introduction to the standard of judgment regarding ethical and unethical behavior as given by Islam and the motivating force that, according to the tenets of Islam, should play the major role in opting for 'good' and avoiding 'bad'. Finally, we shall see the distinction between ethical philosophy of Islam and other ethical philosophies.

 

 

According to Islam, man has not come into existence on his own and neither is he a product of natural forces that had somehow, by pure chance, combined to produce life. On the contrary, man is a creation of an All Wise, and a Most Merciful Creator. God gave man life and with that also gave man the freedom and the authority to do good or to indulge into evil. This authority and this freedom was given to man for the basic purpose of testing him, as to how he uses his authority and freedom. As a part of this test, God also gave man the basic knowledge of 'good' and 'bad' at the time of his inception. Thus, according to Islam, every individual has been bestowed a clear standard of judgment of 'good' and 'evil' by God. The Qur'an, in Surah Al-Shams (91: 7 - 10) has presented this knowledge of the human soul as an evidence of the fact that soon, man shall indeed face separate consequences of his 'good' and 'bad' deeds. The Qur'an says:

 

 

 

The human soul - the way He molded it and inspired it with knowledge of its evil and its good - bears witness to the fact that indeed he, who cleanses it [of all impiety] shall be successful while he, who corrupts it shall face doom.

 

Thus, according to the Ethical philosophy of Islam, the knowledge of good and evil or in other words the standard of distinguishing good from evil is a part of the sapiential sense[5] of man. This sapiential sense includes, besides many other concepts, moral concepts like justice, truthfulness, honesty, helping the weak, freedom in one's personal matters etc. It is quite possible though, that there is a difference in the application of these concepts in practical life situations, yet the concepts themselves have never been questioned and are, and have mostly remained, universally accepted. It is for this reason that ethical values like justice, honesty, trustworthiness and truthfulness etc. have never even been questioned philosophically, even if there is a considerable practical deviation from these values or a huge difference in the practical application of these values.

 

It is precisely for the stated reason that man, on the Day of Judgment, shall have no excuse for any voluntary and conscious deviation from these values in his life, even if he has remained ignorant of the teachings of any prophet. Every person, irrespective of whether he is a Christian, a Jew, a Muslim, a Buddhist, a Hindu, an atheist or an agnostic, knows that defrauding others is wrong. He defrauds others not due to any misconception about the 'goodness' or the 'badness' of defrauding others, but to gain some immediate and quick material gains from such an act. The same is the case of all other basic moral values. The excuse of ignorance, in the case of these basic moral and ethical values, shall therefore not save an individual from punishment on the Day of Judgment, as, in reality, there has never been ignorance in this sphere.

 

 

The Qur'an has indeed reminded - not introduced - man of a number of basic moral and ethical values. The Qur'an has, for instance, mentioned wrongfully depriving others of their rights and bribing authorities for this purpose to be a great sin, as a direct corollary of the basic values of justice, honesty and refraining from defrauding others. However, this reference of the Qur'an is not to introduce man to the fact that such an act is sinful, but to remind him that he himself is fully aware of it being a sinful act. In Al-Baqarah 2: 188, the Qur'an says:

 

Do not devour one another's wealth through unjust means, nor bribe the authorities in order that you may wrongfully usurp the possession of others - while you are well aware [of its being a sinful act].

 

Most of the references to ethical principles or their applications to practical life situations, in the Qur'an are of the same nature. They are not mentioned as a first-time introduction for man, but as an obvious reality of which man is already aware.

 

However, there is another category of directives in the Qur'an, which relates primarily to the application of universal ethical principles. For instance, the Qur'an has mentioned the etiquette of interaction between unrelated men and women in a mutually interactive environment. This directive of the Qur'an is based primarily on the value of Hayaa[6]. However, in this particular case, the Qur'an has not stopped merely at reminding man of keeping the value of Hayaa in mind while interacting with the opposite , but has also prescribed a code that should be observed while such an interaction takes place. The same is the case, for instance, in the prohibition of Riba. The prohibition of Riba, according to the Qur'an is based on the universal principle of justice. Nevertheless, the Qur'an has not stopped merely at reminding man of keeping the value of justice in perspective, while economically transacting with others, but has gone further to prohibit a transaction that, in its view, was based on such an injustice.

 

These and other similar cases are examples where the Qur'an has not merely mentioned an ethical principle but has actually applied an ethical principle to a practical life situation and has prescribed or prohibited a certain act. However, a close analysis of all such situations shows that the Qur'an has done this only in cases where:

 

In the absence of such divine prescription or prohibition, there could have been a significant difference of opinion and, subsequently, a significant deviation in human application of these ethical values to practical life situations. People could have gone to extremes in such applications; and

 

Deviations in such applications affect the moral and spiritual cleansing of individuals, which, in turn, affects the success or failure in the hereafter.

 

The Qur'an has only made applications of universal ethical principles in cases where both the conditions mentioned above are satisfied.

 

Thus, to summarize, the ethical teachings of Islam may be classified into two categories:

 

Where the Qur'an has reminded man of the basic ethical values with the implication that if man consciously deviates from such values, he shall then have no excuse to defend himself from facing the consequences of such deviation.

 

Where the Qur'an has applied the basic ethical principles on practical life situations and has prescribed or prohibited a particular code of conduct.

 

An exhaustive explanation and enumeration of issues in Islamic ethics should consist of both these categories.

 

 

In one of the preceding sections, we had seen that the various schools of moral philosophers have given their own answers to the question that why should a person choose to behave in a manner that is considered to be in keeping with the ethical norms and standards of his society. In this section, we shall see what is the answer to this question from the Islamic perspective.

 

Before we consider the answer to the said question in the Islamic perspective, it seems necessary to clarify that in a number of situations, the question of deviating from an ethical principle does not even arise. Let us take 'honesty', as a case in point. There are a number of situations in one's life where there is absolutely no reason to deviate from honesty. For instance, if someone, under normal circumstances, asks me my name, I am not likely to deviate from the principle of 'honesty'. I would, in most of the cases, tell him my name very 'honestly'. It is only under circumstances where a high - material, physical or emotional - price is likely to be paid or a great benefit likely to be sacrificed that one needs a good reason to adhere to 'honesty'. The same would hold true for all ethical principles. It is only under circumstances where adherence to ethical or moral values is likely to be followed by a loss that this adherence needs a reason.

 

The reason for such adherence, from the Islamic perspective is simply that it is a direct requirement of the articles of faith of Islam to adhere to such ethical or moral principles, irrespective of the volume of cost that has to be borne or that of the benefit that may be lost. The declaration of Imaan (faith) not followed by good deeds, in the eyes of Islam, is either hypocrisy or ignorance[7].

 

A person who truly believes in the Islamic articles of faith (Tawheed[8], Risalah[9] and Aakhirah[10]) cannot be unmindful of the practical requirements of these articles of faith. Ignorance of the practical requirements of these articles of faith, translates into ignorance of the articles of faith themselves. Furthermore, being unmindful of fulfilling these requirements practically refutes the very existence of true Imaan in one's heart.

 

 

It should be obvious from the preceding discussion that the Islamic Ethical philosophy differs from the other philosophies on two basic accounts:

 

The origin or the motivating factor in adherence to ethical principles under the Islamic ethical philosophy is primarily the articles of faith of Islam. In other words, ethical behavior, under the Islamic ethical philosophy is a requisite of the articles of Islamic faith. An attitude of deviation from ethical principles is a practical negation of ascription to the very elements of Islamic faith.

 

The practical application of ethical principles of the Shari`ah, with the basic universal ethical principles themselves, are a part of the basic code of ethical conduct in Islam. Thus, refraining from Riba is as much a part of the Islamic code of ethics as dealing with others in a just manner.

 

He will have to learn, I know,
that all men are not just,
all men are not true.
But teach him also that
for every scoundrel there is a hero;
that for every selfish Politician,
there is a dedicated leader...
Teach him for every enemy there is a friend,
Steer him away from envy,
if you can,
teach him the secret of
quiet laughter. Let him learn early that
the bullies are the easiest to lick...
Teach him, if you can,
the wonder of books...
But also give him quiet time
to ponder the eternal mystery of birds in the sky,
bees in the sun,
and the flowers on a green hillside. In the school teach him
it is far honourable to fail
than to cheat...
Teach him to have faith
in his own ideas,
even if everyone tells him
they are wrong...
Teach him to be gentle
with gentle people,
and tough with the tough. Try to give my son
the strength not to follow the crowd
when everyone is getting on the band wagon...
Teach him to listen to all men...
but teach him also to filter
all he hears on a screen of truth,
and take only the good
that comes through. Teach him if you can,
how to laugh when he is sad...
Teach him there is no shame in tears,
Teach him to scoff at cynics
and to beware of too much sweetness...
Teach him to sell his brawn
and brain to the highest bidders
but never to put a price-tag
on his heart and soul. Teach him to close his ears
to a howling mob
and to stand and fight
if he thinks he's right.
Treat him gently,
but do not cuddle him,
because only the test
of fire makes fine steel. Let him have the courage
to be impatient...
let him have the patience to be brave.
Teach him always
to have sublime faith in himself,
because then he will have
sublime faith in mankind. This is a big order,
but see what you can do...
He is such a fine fellow,
my son!  

 

 

 

   

 

 

 

We have growing evidence that cell phones may distract drivers and cause risks for themselves and other drivers. The cell savvy user never uses a mobile phone while driving unless it is "hands free." Not only are both hands free to shift and steer, there seems to be a very significant difference in the degree of attention deficit when using an ear phone. The ear phone makes it much easier to focus on driving.The cell savvy user is also careful to limit conversations in cars to traffic areas and conditions requiring low amounts of decision-making. In high volume, tricky driving situations, the cell savvy user either turns the phone off or lets it ring.The cell savvy user pulls over to the side to speak if the conversation is important.

 

The cell phone bore pays no attention to traffic conditions, drives with phone in hand and may put surrounding cars and drivers at risk. Too focussed on phoning, the cell phone bore often misses what is happening on the road nearby and makes driving moves and decisions at an impaired level.

 
2. Volume - Speak softly.

 

The cell savvy user is careful to speak in hushed tones, knowing that a mobile phone has a sensitive microphone capable of picking up a soft voice.

The cell savvy user also sets the ring tone at a low level with a tune that is soft, gentle and not annoying.The more crowded the situation, the quieter and softer the volume of voice and ring.The cell savvy user moves to vibrate in any situation like a hospital, a workshop or a meeting where a ringing sound would prove disturbing to other people.The cell savy switches off his mobile phone before entering the Masjid.The cell savvy user tries to gain as little phone attention as possible. The goal is to communicate effectively without anybody else noticing or caring.

 

The cell phone bore speaks loudly and employs loud, obnoxious ring tones at all the wrong times and in all the wrong places. The cell phone bore calls attention to herself or himself.Some people seem incapable of speaking on their cell phone in a normal tone of voice. Perhaps they are subconsciously worried that the party on the other end cannot hear them very well, so they double and triple their volume. Sometimes it seems as if they are shouting.

Watch the reactions of people near the cell phone bore when the voice or the ringer are too loud. The cell phone bore is not a popular person.

 

 

Each person is surrounded by a personal space. This space provides feelings of safety and calm, especially in crowded places.When strangers come into our personal space, it can make us feel uncomfortable.The smart cell phone user respects the personal space of other people and tries to speak in places 10-20 feet or more away from the closest person.If there is no private, separate space available, the smart cell phone user waits to speak on the phone until a good space is available.Sensitivity to other peoples' needs and comforts is a sign of good character.

 

Next time you find yourself in a crowded space, watch the reactions of non mobile phone users to those who speak loudly into their phones while standing next to them.The cell phone bore ignores the private personal space of others and seems oblivious to the discomfort caused by such behavior. Unconscious, unconcerned and unaware, the cell phone bore acts as if no one else matters.

 

4. Content - Keep business private.

 

Many personal and business conversations contain information that should remain confidential or private. Before using a mobile phone in a public location to discuss private business or issues, the cell savvy user makes sure that there will be enough distance to keep the content private. Some stories, some issues and some conflicts should be saved for times and locations that will allow for confidentiality.

 

The cell phone bore does not think strategically about content and handles a full range of issues and topics in a wide variety of settings without paying much attention to the surrounding audience. This lack of discrimination can have dangerous consequences as business deals, relationships and future plans may all be endangered by leaks and loose tongues. Back to Top

 

5. Tone - Keep a civil and pleasant tone.

 

The cell savvy user knows that others might overhear a conversation, so they are careful to maintain a public voice that will not disturb others. At the same time, the cell savvy user knows that certain types of conversations may require or inspire some tough talk or emotional tones. They reserve these conversations for more private settings. They do not fire employees, chastise employees, argue with a boss or fight with a spouse or teenager on their mobile phones in public settings.

 

The cell phone bore will sometimes air dirty laundry in public and share emotionally intense conversations with nearby strangers. The cell phone bore will speak in loud and angry tones that often cause other people to move away if they can. Back to Top

 

 

Some locations are better for conversations than others. They offer more privacy and less noise. By keeping the mobile phone turned off much of the time, the smart cell phone user is able to handle incoming calls under good conditions rather than struggling against interference of various kinds such as flight announcements in the hallways of an airport.

 

The cell savvy user learns which spots will offer the best signal and the best conditions. Rather than hold an important business discussion or negotiation under poor conditions, the cell savvy user waits for good conditions in order to make the best impression and provide a professional communication experience.

 

The cell phone bore is an anywhere, anytime phoner, taking and making calls in public rest rooms, during church services and riding along in the rental shuttle while squeezed alongside of others. The cell phone bore sacrifices effectiveness and professionalism for convenience and immediacy.

 

 

The cell savvy user thinks about when to turn the phone on or off. There are many situations where it would be rude if a phone rang, interrupting the transaction at hand.Stepping up to a service counter, entering a restaurant or joining a meeting, the cell savvy user turn off the phone and relies upon voice mail to take incoming calls.

 

There may be sometimes when a particular incoming call or message requires an exception, but the vast majority of callers do not require immediate access.

 

The cell phone bore leaves the phone on all the time in all places regardless of the situation. The cell phone bore answers the phone no matter what else is happening and expects others to sit and wait while they chat with the caller.

 

 

Some folks are better at juggling many tasks at the same time than others, but there are some things in life that deserve your full attention. The busy person multi-tasking at a desk can be a wonderful of efficiency, handling, phone, keyboard, coffee cup and remote control all at the same time, but at other times, multi-tasking can be hazardous, rude and inefficient.

 

The cell savvy user reserves multi-tasking for situations and times when it is safe, convenient and appropriate. Approaching a counter to work through a problem with an airline ticket, the cell savvy user turns off the phone or its ringer to protect the coming transaction from interruption. One thing at a time. Focus. Efficiency. Manners.

 

The cell savvy user often stops other activities such as typing when a call comes through in order to give the caller, full attention. Free of distraction, the cell savvy user makes the most of the call.

 

The cell phone bore often juggles multiple tasks at the wrong times in the wrong places and often drops a ball or makes someone else angry.

 

Stepping to the counter to work out a problem with a ticket, the cell phone bore takes an incoming call right in the middle of the transaction and holds up the employee as well as all the other customers lined up waiting for service. Oblivious to the inconvenience and inefficiency caused, the cell phone bore allows a mobile phone to interfere with the performance of the employee and the needs of the other customers. The cell phone bore puts personal wishes ahead of civility.