PARENTS AND THEIR RESPONSIBILITY TOWARDS HUMAN SOCIETY
How sons and daughters should be brought up, parents are very touchy in this matter. They use all their powers, even if they have to go for loans, to offer them a world of surety and security. They cannot be faulted in their passion to make all the provisions for the happy stay of their offspring. But some obvious facts that we have to contend with are that the over-protected and pampered sons and daughters of the rich are worst examples of humanity. They have power and wealth which they squander and make life difficult for people who want to live life with dignity.
If a father is a great painter, can he make his son also a painter, and at that, great too like him? A businessman can bequeath his organization to his son, but has he made the son equal to the task he is going to inherit? We see great organizations and establishments which disappeared when they passed into the hands of crafty or craft-less offspring. We have this equation before us: Wealthy parents have sons and daughters who squander wealth and prove good for nothing and the establishment crumbles as soon as the father is gone. We also have another equation. When the parents are financially weak, and suffer indignities in society because of their poverty, the sons and daughters work hard and rise to high positions. These are far better specimens of humanity, who have seen poverty and who have struggled hard to gain position in society.
Creating Artificial Scarcity
I feel every father who has wealth should not lavish it on his son or daughter. He must create an artificial scarcity for them. Let them feel the pinch and work hard. There is nothing bad in it if he sends his son to work and earn his livelihood, so that he knows the value of being useful to society and learns the art of living with others. This is a world society which we all inherit, and we must know how to share this commonwealth of joy and pain, which are shared for us all. We cannot create young men and women who know everything of plenty and have no knowledge of penury.
When I see fathers doting on their sons, and mothers killing their daughters, I feel how sinful we are. We are not ourselves, we are a part of human society, where we are expected to add to its well-being. If we are centred on our self, or our family, it is a foolish exercise. And it is being practised on an astronomical scale. Parents are worried only about their sons, and little less for their daughters, provide them every joy, every amenity. So far so good. But what is the result of this doting? Particularly, for the society in which we are living? We are giving to society men and women with twisted sensibilities, women and men who could not grow to their potential, people who were made to choose to be parasites.
If a man has to work hard in life, face many struggles, and suffer so many wants and losses, he becomes humble and wise too. But, when he stops all these forces of correction from his son, and gives him a protective atmosphere, it means that son will never rise to those heights to which his father had risen. When we stop our sons and daughters from facing rough weather, [to an extent, it can be excused] but in order to make them men and women in the real sense, so that they could develop their own capabilities to the maximum, they need to be in the ocean as an independent entity.
Protection destroys their potential. You can just cast a look around and see, how my kids who are under protection, they have to be helped in getting jobs, in staying in jobs, and cannot take independent decisions. It is parasitism of the worst kind. Parents must realize their duty towards their sons and daughters. It is poverty of wisdom and foresight if we end up scuttling their progress and growth as human beings, which is a cumulative loss to human society.
Author
Dr. Jernail Singh Anand, with an opus of 190 plus books, is Laureate of the Seneca, Charter of Morava, Franz Kafka and Maxim Gorky awards. His name adorns the Poets’ Rock in Serbia. Anand’s work embodies a rare fusion of creativity, intellect, and moral vision.
No one in this world can love you as much as I do. While I love you as much as my life, Don’t see me as one with everyone.
Your place is in my heart, Think deeply before melting, Your destiny’s course is unwavering, Don’t see me as one with everyone.
May my feelings not be hurt, May my respects not diminish, May my anxieties not grow, Don’t see me as one with everyone.
Don’t you know, my delicate lover? There are a thousand eager lovers, one lover, The vast world is too small for my heart, Don’t see me as one with everyone.
Don’t tell me what to do; from your troubles, The bird of your soul flies away from its homeland, You will mourn after you, Don’t see me as one with everyone.
A Few Words About Myself
I was born in the Gelendost district of Isparta province and retired from a tax office. I started writing poetry when I was 13 or 14. I love reading and writing. I believe poetry is the most national of literary forms. I believe that even the most beautiful translation cannot achieve the beauty of the language in which the poem was written. Every poem is beautiful in the language it was written. Every poem is a secret of the poet. My poems contain small messages for those who enjoy reading between the lines.
POETRY IS THE POET’S HEART MARK AND THE SECRET OF THE HEART. Where emotion alone dominates, reason fades, yet without a measure of reason, there is no art. A poet stands on that knife-edge between dreams and reality. The greatest danger for a poet is liking every poem he writes, finding every poem perfect. Such a poet cannot endure hardship to achieve better.
Özcan İşler
Kilitli Kırk Kapı Kalbim Bir gidecek bir gelecek, Gelen geçen hanı değil. Herkes haddini bilecek, Kilitli, kırk kapı kalbim. Ne umut ne can öğütür, Ne mavi boncuk dağıtır, Son sözü aklına getir, Kilitli, kırk kapı kalbim. Sevince ateşe atmam, Verilen sözü unutmam, Uzanan her eli tutmam, Kilitli, kırk kapı kalbim. Ne sen yorul ne beni yor, Bilene sor, duyana sor, Girmesi zor, çıkması zor, Kilitli, kırk kapı kalbim. Sevilen sevgiden bıkmaz, Durduk yere hatır yıkmaz, Her gün biri girip çıkmaz , Kilitli, kırk kapı kalbim. Ölümlüyüz vaktimiz dar, Çok kapı açacak kadar, Ne ömür var ne sabır var, Kilitli, kırk kapı kalbim. Özcan İşler
This article analyzes the medical, social, and psychological impacts of pandemics on public health. It examines health-related challenges caused by the widespread transmission of infectious diseases, changes in mental well-being, and the increasing burden on healthcare systems.
Keywords: pandemic, public health, infectious diseases, mental health, prevention.
Introduction
A pandemic is the widespread outbreak of an infectious disease across large regions, including multiple countries or the entire world. Throughout history, pandemics such as plague, influenza, tuberculosis, and COVID-19 have significantly affected all aspects of social life, particularly public health. In the modern era, pandemics are considered not only a medical issue but also a major social challenge.
Main Part
Pandemics primarily affect public health through physical illness. The rapid spread of infectious diseases increases morbidity and mortality rates among the population. Elderly individuals, children, and people with chronic illnesses are especially vulnerable and belong to high-risk groups.
Another important aspect is the impact of pandemics on mental health. Quarantine measures, social isolation, fear, and uncertainty contribute to increased stress, anxiety, and depression. These psychological consequences highlight the growing need for mental health support within society.
During pandemics, healthcare systems face severe challenges. Hospitals experience shortages of beds, medical staff are exposed to excessive workloads, and there may be limited access to medicines and medical equipment. As a result, the stability of healthcare systems is put at risk. Therefore, prevention and early diagnosis play a crucial role in protecting public health.
Pandemics also emphasize the importance of improving public health literacy. Adherence to hygiene rules, vaccination, and maintaining a healthy lifestyle are key factors in reducing the negative consequences of pandemics.
Conclusion
In conclusion, pandemics have a serious and multifaceted impact on public health. To minimize their negative effects, it is essential to strengthen healthcare systems, expand preventive measures, and increase attention to mental health. Only through a comprehensive approach can the consequences of pandemics be effectively managed.
References
World Health Organization (WHO) materials.
Fundamentals of Public Health. — Tashkent, 2021.
Educational materials on infectious diseases and their prevention.
THE PHILOSOPHICAL CONNECTION BETWEEN HUMAN BEINGS AND EXISTENCE
Annotation:
This article analyzes the philosophical connection between human beings and existence. It examines the place of humans in being, their relationship with nature and society, and the interaction between consciousness and matter from a philosophical standpoint. The article compares the views of Eastern and Western thinkers on the relationship between the human and existence with modern philosophical concepts, substantiating the idea of harmony between human thought and being.
Keywords: human, existence, philosophy, consciousness, matter, thought, being, nature, spirituality, Eastern and Western philosophy.
Introduction
The philosophical connection between the human being and existence has been one of the central themes of philosophy since ancient times. Humans, as a part of existence, are also the beings who perceive, transform, and give meaning to it. Therefore, understanding the role and position of the human in existence has been a significant subject in every era of philosophical thought.
Eastern thinkers such as al-Farabi, Ibn Sina, al-Biruni, and Alisher Navoi considered the human being a creature striving toward moral and spiritual perfection. Western philosophers such as Plato, Aristotle, Hegel, and Kant emphasized the active role of human reason in comprehending existence. In contemporary times, the issue is interpreted more deeply through the lenses of ecology, technology, and ethical values.
Main Part
The Philosophical Essence of the Concept of “Existence”
The concept of existence encompasses everything that is present — nature, society, humans, and consciousness. Philosophically, existence is the general form of being, the unity of everything that exists or may exist.
Materialist philosophers such as Democritus, Epicurus, Marx, and Engels argued that the foundation of existence is matter. According to them, consciousness is a product of matter, and humans, being part of nature, comprehend and transform it.
Idealist philosophy, on the other hand, regards the foundation of existence as an idea, spirit, or God. Plato maintained that true being exists in the realm of ideas, while the material world is only its shadow. Hegel explained existence as the process of the “absolute spirit” knowing itself.
The Place of the Human Being in Existence
A human is a conscious being capable of understanding, transforming, and valuing existence. The role of humans in being is twofold:
1. On the one hand, humans are inseparable from nature as part of it;
2. On the other hand, thanks to consciousness and intellect, humans comprehend being in a conscious and reflective manner.
Ibn Sina stated that “a human understands himself through understanding existence.” Al-Farabi wrote that “the path to happiness lies in knowing existence and living in accordance with it.”
In the modern world, the balance between humans and existence is reflected particularly in ecological issues. Although technological progress enables humans to transform nature, preserving the natural balance of existence has become a philosophical and ethical necessity.
Human and Existence in Eastern and Western Philosophy
Eastern philosophy views humans in harmony with existence, emphasizing spiritual purity and moral perfection. Navoi’s concept of the “perfect human” connects the human role in being with ethical and spiritual development.
Western philosophy, by contrast, focuses on the active cognitive role of the human being — understanding existence through reason, logic, and experience. Kant described the human as “a being who understands the world through experience,” while Hegel considered the human “a spirit analyzing existence through reason.”
Thus, Eastern philosophy emphasizes spirituality and harmony, whereas Western philosophy prioritizes intellect and cognition. Both perspectives complement each other in explaining the deep philosophical connection between humans and existence.
Conclusion
The philosophical relationship between the human being and existence remains an eternal subject of human thought. A human is part of existence; yet, at the same time, the only being capable of understanding and transforming it. To comprehend existence is to comprehend oneself.
Therefore, the moral development of the human, the freedom of thought, and ethical responsibility are inseparable aspects of understanding existence. In today’s age of globalization and rapid technological change, harmonious coexistence between humans and existence — protecting nature and fostering spirituality — becomes an essential philosophical direction for the future of humanity.
Thus, the philosophical connection between human beings and existence represents one of the most fundamental questions of human thought. Humans, as both part of being and its conscious interpreter, form a unified, mutually dependent system with existence.
References
1. Hegel G.W.F. Philosophy of Spirit. Moscow: Mysl, 1977.
2. Ibn Sina. Kitab al-Shifa. Tashkent: Fan, 1980.
3. Al-Farabi. The Virtuous City. Tashkent: Yozuvchi, 1993.
4. Kant I. Critique of Pure Reason. Moscow: Nauka, 1994.
5. Alisher Navoi. Mahbub ul-Qulub. Tashkent: G‘afur G‘ulom Publishing, 1983.
6. G‘afurov B. Fundamentals of Philosophy. Tashkent: Uzbekistan, 2010.
7. To‘xtasinov A. Philosophy of Human and Existence. Samarkand: SamSU Press, 2021.
Xudoyberdiyeva Mohiniso was born on May 22, 2006, in Denov district, Surxondaryo region. She is currently a second-year student at the Faculty of History, Denov Institute of Entrepreneurship and Pedagogy.
