Many people believe that talent is the main reason some individuals succeed while others do not. From a young age, we are taught to admire people who seem naturally gifted — those who learn quickly, perform effortlessly, and stand out without much struggle. Because of this, talent is often seen as the most valuable quality a person can have. However, in real life, talent alone is rarely enough. Hard work plays a far greater role in achieving long-term success.
Talent is only potential. It gives a person a starting advantage, but it does not guarantee progress. Without effort, talent slowly loses its power. A talented individual who does not practice or improve will eventually fall behind someone who is less gifted but more determined. Hard work allows skills to grow, while talent without effort remains unused. Over time, consistency beats natural ability.
Hard work is what turns ordinary ability into real strength. Success comes from repeated practice, patience, and discipline. Whether in sports, academics, or business, the people who reach the highest level are usually the ones who spend the most time improving themselves. They make mistakes, learn from them, and try again. Talent may help at the beginning, but only hard work leads to mastery.
Another reason hard work is more important than talent is that it builds character. Working hard teaches responsibility, self-control, and persistence. Life is full of challenges, and talent alone cannot prepare someone for failure or disappointment. Hardworking people are more likely to stay focused during difficult times because they are used to putting in effort even when results are slow. These qualities are essential for success in the real world.
In addition, the world values effort more than natural ability. Teachers, employers, and leaders look for people who are reliable, motivated, and willing to improve. Talent might impress others at first, but hard work earns trust and respect over time. A person who consistently works hard will continue to grow, while someone who relies only on talent may stop developing.
Failure also shows the importance of hard work. Everyone fails at some point, but hardworking people do not give up easily. They see failure as a lesson rather than an ending. Instead of quitting, they adjust their approach and keep moving forward. Talent alone often fails when determination is required.
This does not mean talent is useless. Talent can be helpful when it is combined with effort. However, if someone must choose between being talented or being hardworking, hard work is the more powerful choice. Effort creates opportunity, while talent without effort is wasted.
In conclusion, talent may help someone start their journey, but hard work is what carries them to success. Hard work builds skill, character, and resilience — qualities that last a lifetime. True success belongs not to those who are simply gifted, but to those who are willing to work for their goals every day.
Author Note
I am Botirxonov Faxriyor, a 7th-grade student at Karshi Presidential School. I enjoy writing essays and exploring ideas related to education, personal growth, and success. In my free time, I enjoy exploring new ideas and technologies, learning programming skills, watching action movies, and going for walk. I spend my weekends with my family. I have recently started writing articles and finding the process both engaging and motivating
[Excerpt from Fleury’s book: Chain Letter To America: The One Thing You Can Do To End Racism:
A Collection of Essays, Fiction and Poetry Celebrating Multiculturalism
“Coming Home” Photo Art c/o Jacques Fleury
Well, because a fall leaf fell before my feet today I see In serendipity I yearn to live daily, Consider this my soliloquy. To awake to its bounty of unlawful acts of intrepid beauty I yearn to taste the morning dew on my tongue at sunrise, That is to feel again; to unfurl my wings like silver springs And fly again; to sound out sounds yet to be heard; Supposedly it’s all been sounded, Supposedly it’s all been said, But not by me so here I am, like a black-tailed deer prancing on wobbly legs, Trying not to remember that I was once hunted so that I can Imagine a world without hunters; but I do remember and that’s how I got stronger. I yearn to bay at the moon at night but not like a black wolf, But a white swan flouncing on the foamy lake. I want a world of butterflies and rainbows… Yes, I want to have my cliché and eat it too. Poets! Allow me to harangue you: Coveting prizes and publication can consume you! Defy and denounce racism! Confront and contain classism. Confer and celebrate humanism. Pursue the ultimate orgasm! Happiness is accepting the life you see, Be happy and enjoy your journey. My heart has been doused in the dawn of new age reality: Not unlike the reality TV that gave me a place to hide in uncertainty; No one is talking. Everyone is texting. Social media: the new pathway to a social life. We are in a crisis of technological isolation! So technically we are less and less connected And more and more isolated. Caught in the cross fires of neocolonial consumerism, I want to live a life free of materialism, free of egoism; I want to be like Buddha. I want to meditate all day and sleep all night. Keep your dreams alive! I once publicly hid from love; I yearn to love again like the moon tickling the midnight sea; “You are a true Poet, don’t EVER let them take that away from you.” They told me. Now here I am, battered and bruised, my silver wings have dulled By the wear and tear of my new reality: not quite young, not quite old, not quite done; Yet I’ve resolved to flail my silver wings again against the moon lit skies, This time without worry, And come home to my original love Of prose and poetry.
WRITTEN BY THE LEBANESE-BRAZILIAN POET AND TRANSLATOR TAGHRID BOU MERHI
Laughter is a human phenomenon that transcends cultures and eras, almost a shared language among all people regardless of race, beliefs, or experience. No society can detach itself from this energy triggered by paradox, surprise, or repetition. It is a mirror of human consciousness and a reflection of its interaction with the external world. Since ancient times, laughter has preoccupied philosophers and thinkers—not because it is merely a fleeting act of entertainment, but because it carries deep social, psychological, ethical, and philosophical dimensions. It is at once amusement and pleasure, a tool of criticism and mockery, a weapon that can wound, and a means that can repair and correct.
Aristotle viewed laughter as a uniquely human trait—man alone is capable of laughing. This definition opens the door to understanding laughter as a distinguishing feature in the human existential journey. In his writing on poetry and comedy, he defined laughter as the consequence of perceiving deficiency or ugliness in people’s acts or characteristics—yet a deficiency that falls short of inflicting pain or physical harm, remaining within the realm of play and delight. Here the dual nature of laughter emerges: it can offer sharp criticism of wrongful behavior while still being a source of pleasure.
The French philosopher Henri Bergson examined laughter in his famous book Laughter, defining it as the result of life’s rigidity. We laugh, he argued, when we encounter the mechanical in human behavior—when a person repeats gestures or words automatically without awareness or vitality. For Bergson, laughter is a social punishment applied by society to those who behave mechanically or stray from the vibrancy of human life. Thus laughter is far from random—it becomes a corrective force compelling individuals to align their behavior harmoniously with their surroundings.
Thomas Hobbes approached laughter from another angle, linking it to feelings of superiority. According to Hobbes, we laugh when we suddenly perceive the weakness or inadequacy of others, which sparks a sense of superiority within us. This interpretation exposes the hostile dimension of laughter, when it transforms into a means of asserting dominance or belittling others. The danger of such laughter lies in its sharp sarcasm, leading to hostility or reinforcing exclusion.
Sigmund Freud approached laughter from the lens of psychoanalysis: a release of repressed energy or suppressed desire. The joke or the comic moment allows the individual to express what could not be expressed openly. Thus laughter for Freud is not a simple reflex; it is liberation and release—reducing tension and restoring psychological balance.
In everyday life, laughter arises through specific patterns. Repetition itself becomes a source of laughter, as when two people repeat the same gesture or word simultaneously. The laughter does not stem from the action itself, but from the surprising pattern that repetition creates.
Likewise, when a predicted event occurs at just the right moment, laughter erupts from the unexpected alignment of expectation and reality. These moments reveal that laughter is a response linked to awareness, anticipation, and imagination—not a mere physical reflex.
Satire is perhaps the most controversial form of laughter. It merges humor with criticism, and often exceeds the bounds of playful wit to become scathing ridicule. Political comedy and caricature, for example, do more than amuse—they expose corruption, injustice, and the misuse of power. Yet satire carries another face—its reformative power.
It not only reveals error, but compels reflection, self-awareness, and change. Satirical laughter is indeed a sharp blade, but it can illuminate contradictions and place them under scrutiny. For this reason, tyrants throughout history have feared comedians and satirists, recognizing that a single honest laugh at an absurd scene may topple illusions far more effectively than solemn speeches.
Socially, laughter is a vital form of communication—an unspoken universal language that dissolves barriers. Collective laughter generates emotional unity, shrinks distance, and fosters belonging. It temporarily erases class, ethnic, or religious distinctions, allowing the purest human connection to emerge. Yet the risk arises when collective laughter turns into exclusion—when directed against the “other,” becoming bullying or communal mockery. Here laughter destroys rather than unites.
Ancient philosophies explored laughter from moral and educational perspectives. In Islamic thought, prophetic teachings encourage smiling as an act of charity, emphasizing its ability to bring joy and harmony. Yet Islam cautions against excessive laughter, warning that it deadens the heart and diminishes dignity. This balance reveals a nuanced understanding: laughter as blessing and grace on one hand, but also a potential descent into frivolity when detached from restraint.
Christian heritage similarly acknowledges innocent laughter as a reflection of spiritual joy, while condemning scornful laughter rooted in pride or contempt. In Buddhism, laughter is viewed as liberation from attachment and ego, reminding us of the world’s fragility and the impermanence of suffering. In this sense, laughter in some Buddhist traditions becomes a form of enlightenment—a reminder of life’s lightness.
In literature, laughter has always occupied a central place—from ancient Greek comedy that fused humor with social critique to modern theatre and cinema. Shakespeare’s plays wield laughter to expose moral and political contradictions. In Arabic literature, Al-Jahiz brilliantly combined humor and wisdom, using comic narrative as a tool of education and social criticism. More recently, political satire and editorial cartoons have become powerful weapons against authoritarianism—sometimes shaking the foundations of entire regimes.
Modern psychology recognizes the healing power of laughter. “Laughter Therapy” has shown that laughter reduces stress hormones, boosts immunity, and enhances emotional well-being. It becomes a therapeutic instrument bridging body, mind, and spirit.
Politically, laughter becomes the voice of the people. Black comedy does not amuse because it is light—it amuses because it tells painful truths in a way we cannot deny. We laugh at the absurdity of our realities—yet beneath the laughter lies pain, and within that pain the first spark of awakening.
Thus the relationship between laughter and reform is dialectical: laughter can wound and exclude, yet it can build and transform. It restores humanity, reminds us we are not machines, and helps us confront tragedy with a smile that softens suffering. Throughout history, oppressed societies held onto humor as their last refuge—a spiritual resistance against fear.
Viewed existentially, laughter becomes defiance—an act of rebellion against despair and mortality. To laugh in the face of tragedy is to assert life. Philosophers have therefore regarded laughter as a form of wisdom deep enough to free us from the world’s heaviness.
Anthropological studies trace laughter back thousands of years—not as a solitary act, but as a communal ritual embedded in celebrations, songs, and sacred gatherings. Laughter was, at its origin, a collective rite weaving human bonds—perhaps explaining the contagious power of laughter.
In conclusion, laughter is multifaceted: personal pleasure, psychological healing, social language, political tool, and humanitarian message. Its power lies in its dual capacity for destruction and renewal, for critique and restoration. It gathers opposites and reveals the depth of human experience.
We are left with lingering philosophical questions: Is laughter escape or confrontation? Relief from pain or higher wisdom? Perhaps it is both. At its core, laughter is creative resistance—a mirror reflecting humanity as it swings between fragility and greatness, between satire and reform—not a mere involuntary reaction.
The development of society is shaped by the harmonious interaction of various social forces, among which the role of women holds a particularly significant place. Women are not only the foundation of family life but also key contributors to the moral, social, and economic progress of society. History and modern experience alike demonstrate that societies in which women are respected, educated, and actively involved tend to develop more steadily and sustainably.
One of the most fundamental contributions of women to societal development lies in the upbringing of future generations. From early childhood, values such as honesty, responsibility, compassion, and respect for others are largely instilled through maternal guidance. A mother’s level of education, awareness, and worldview directly influence a child’s intellectual growth and moral character. Therefore, investing in women’s education is, in essence, an investment in the future of society. An educated woman contributes to the formation of an enlightened and responsible generation.
In the contemporary world, women’s roles extend far beyond the boundaries of the household. Today, women are actively engaged in education, science, healthcare, culture, entrepreneurship, and public administration. Their participation in these fields brings diversity of thought, innovation, and a strong sense of social responsibility. Women’s dedication, patience, and ability to approach challenges from a holistic perspective significantly enhance the quality and effectiveness of social and professional institutions.
Women also play an increasingly important role in economic development. Through entrepreneurship, small business initiatives, and leadership in various industries, women contribute to job creation and economic stability. Their involvement in economic activities strengthens household incomes, reduces poverty, and promotes sustainable growth. In many cases, women-led enterprises prioritize social responsibility, community development, and ethical business practices, which further benefit society as a whole.
Furthermore, women’s active participation in social and political life is essential for ensuring social justice and equality. When women’s voices are included in decision-making processes, policies tend to better reflect the needs of all members of society. Women often draw attention to critical issues such as education quality, healthcare access, child welfare, and social protection. Their perspectives help address societal challenges with greater empathy and long-term vision.
To fully realize women’s potential, it is crucial to create equal opportunities for them in all areas of life. Access to quality education, freedom to choose a profession, and the right to express opinions without discrimination are fundamental conditions for genuine progress. Supporting women is not merely a matter of fairness; it is a strategic necessity for sustainable development. Societies that empower women benefit from higher levels of innovation, stability, and social cohesion.
In conclusion, the role of women in the development of society is invaluable. Educated, confident, and active women contribute to social harmony, economic growth, and moral advancement. A society that values women and enables them to fully realize their abilities lays a strong foundation for continuous progress and a prosperous future.
Ismoilova Jasmina Shavkatjon qiziwas born on May 2, 2009, in Navoi Region, Uzbekistan. She is currently a 10th-grade student at Secondary School No. 20, located in Qiziltepa District of Navoi Region. She actively participates in the educational process and consistently demonstrates strong academic engagement. During her studies, she has achieved notable success in various fields. In December 2025, she obtained a B+ level certificate in Mother Tongue and Literature. In August 2025, she was awarded the nomination “Best Reader”, and in the same year, she became the holder of nearly 50 international certificates.
In addition, she was elected as a leader in the “Girls’ Academy” direction during the Children’s Movement Leaders’ Election, where she received a One-Star Certificate of Trust. She has also won first and third places in various essay competitions. Moreover, she is a member of the Argentine Association of Science and Literature Writers, holding an official membership certificate.
Is traditional sport more beneficial today, or e-sports?
On the one hand, many people consider traditional sports to be more beneficial. First of all, sports improve human health. By engaging in sports, people become physically fit and energetic. Secondly, as the saying goes, “A healthy body hosts a healthy mind,” meaning that a healthy person’s intellect develops better and it becomes easier to overcome illnesses. Moreover, people who exercise regularly also differ in appearance. For example, a 72-year-old man who has practiced sports since childhood looks much younger than his biological age.
On the other hand, the opinions of those who prefer e-sports are also valid. First of all, today young people’s interest in the IT field is growing, and this is closely related to e-sports. By learning this type of sport, they also gain the opportunity to learn IT skills. Secondly, many people earn income through e-sports, which is why it is turning into a profession. In addition, specialists say the following about e-sports: “It improves reaction and perception and helps make quick and accurate decisions.”
In my opinion, e-sports are developing day by day. This type of sport also has many advantages. As the saying goes, “Think first, then speak,” it is not just a game, but a means of developing strategic thinking and making correct decisions. Today, this field is popular in countries such as the USA, Russia, South Korea, and Kazakhstan. Therefore, a decision was adopted by the President to further develop this sport in Uzbekistan. Uzbek e-sports players won second place in the “Moynaq-2021” tournament. A few years ago, a Pakistani teenager, Sumaya Hasan, won a prize worth 1 million 280 thousand US dollars in e-sports. This shows that interest in e-sports is increasing day by day.
In conclusion, the choice of which sport to pursue depends on people’s interests and preferences. The most important thing is that they benefit from their choice.
In memory of Renee Nicole Good, Poet, By Sungrue Han, Korea
……
미국 시인 르네 니콜 굿(Renee Nicole Good)의 명복을 빕니다. 1월 7일 미니애폴리스에서 미국 이민 관세청(ICE) 요원에 의해 살해당한 르네 니콜 굿(37세)은 2020년 “미국 시인 아카데미 상”을 수상한 시인이다.
“시인은 죽지 않는다. 시인들은 그들의 시를 통해 영원히 산다. 시인의 말은 천사가 되어 높이 날아오른다.”
-고인의 시 1편(일부)을 감상한다-
May the soul of American poet Renee Nicole Good rest in peace. Renee Nicole Good, who was murdered by U.S. Immigration and Customs Enforcement (ICE) agents in Minneapolis on January 7th, was the recipient of the 2020 Academy of American Poets Award.
“Poets never die. They live forever through their poetry. Their words soar like angels.”
-Appreciate one of the deceased’s poems (excerpt)-
——————————–
“태아 돼지 해부 배우기에 대하여”
르네 니콜 굿
나는 내 흔들의자를 되찾고 싶다,
자기중심적인 석양을,
그리고 매미 소리에서 따온 3행시와 바퀴벌레의 털북숭이 다리에서 따온 5음보 같은 해안 정글의 소리를.
나는 중고품 가게에 성경책을 기증했다.
(비닐 쓰레기봉투에 넣고 산성 히말라야 소금 램프로 뭉개버렸다.
세례 후 성경, 광신도들의 두툼한 손에서 주워온 성경,
단순화되고 읽기 쉬운, 기생적인 종류의 성경들):
광택이 나는 생물학 교과서 그림의 매끈한 고무 냄새가 더 기억난다. 그것들은 내 콧속 털을 태웠다.
그리고 내 손바닥에 붙어있는 소금과 잉크.
새벽 두시 사십오분에 초승달 아래서 공부하고 반복한다.
리보솜
내 플라스마
유산균
스탬브레
길을 지울 때까지 반복하고 스크립을 했고 내가 더 이상 지적할 수 없는 곳에 갇혔다, 아마도
내 직감—
아마도 내 췌장과 결장 사이에 있는, 내 영혼의 큰 흐름일지도 모른다.
내가 이제 모든 것을 줄이는 규칙이다. 단단한 가장자리에서 그리고 지식으로 부터
그녀는 열이 나는 이마에 수건을 두르고 앉아있곤 했다.
둘 다 그냥 놔둬도 될까?
이 변덕스러운 믿음과 이 대학 과학이 교실 뒤에서 나를 부추기고 있다.
성경, 쿠란, 바가바드 기타가 예전 엄마처럼 긴 머리를 귀 뒤로 넘기고 입으로 숨 쉬는 것을 믿을 수가 없다.
인생은 단순하다.
난소와 정액
그리고 그들이 어디에 위치해 있을까?
그리고 모든 것은 거기서 죽는다.
—————–
“On Learning to Dissect Fetal Pigs,”
by Renee Nicole Good
i want back my rocking chairs,
solipsist sunsets,
& coastal jungle sounds that are tercets from cicadas and pentameter from the hairy legs of
cockroaches.
i’ve donated bibles to thrift stores
(mashed them in plastic trash bags with an acidic himalayan salt lamp—
the post-baptism bibles, the ones plucked from street corners from the meaty hands of zealots, the
dumbed-down, easy-to-read, parasitic kind):
remember more the slick rubber smell of high gloss biology textbook pictures; they burned the hairs
