What May I Hope For?

                       

What May I Hope For?

My heart may not content with this literary note to express how pleasure it has been for me to be a part of Pune KSO members for the last two glamorous years.As I move on to the nick of time,my inner being pokes me to draw down something that constantly thumping my head during my short stay in Pune.However, let me begin the discussion unraveling a brief notion of what neuroscience tells us about our human nature. Recently, neuroscience informs us that the cultural backgrounds and practices influence the mind of the persons so strong that,it even alters their perceptions and worldviews. Precisely it changes the persons by changing their mind. I hope we all have the experience of experiencing cultural relativeness as we constantly shift ourselves to various places for higher learning and to fulfill our social urge by initiating different jobs. In this very short note, I shall attempt to postulate the two different worlds, the world of students and the world of employees, by keeping “A Hope of happiness” as the object of our discussion

What may I hope for as a Student?

In fact I do not deem myself qualify to tell you something on what students ought to do or ought not to do, as we all seek professionally successful person to be our mentors. However, it is not my intention to take you to the step of following certain patterns related to your professional course, but with the virtue of judgement (which we all possessed) I must convey how we should keep our hope alive in the midst of perilous temptation. It is our human nature that we bewildered with certain phenomenon of life, especially when we begin to experience different living reality. Our concept begin to change when our voyage to different world takes us apart from the originality of our own culture, it even sometime quiver our commitments due scorn by others either snuggle with the environment.Soon, we are tame and leisurely deluded with certain attraction and consequently initiate ourselves to work without giving a hyper thought that our single decision today may Topsy-turvy the long cherish hope.

Once Aristotle precisely voiced that, “the ultimate goal of all human being is to attain happiness…” in fact we all seems doing what gives us happiness or what can give us happiness. We strive so hard for education because the ultimate goal of education itself is happiness; apparently, it appears to me that our every act seems to be causally connected to one another especially when we observe it from the vantage point of hope. However, the epistemic gape between happiness and hope is quite notorious to clarify, for we do not really realize that what we choose today for happiness may subsequently end absurd tomorrow. On the other hand,as students,the hope that we have commonly set forth in our preconceive ideas as the gateway to perfect happiness is non-other than acquiring maximum wealth in lifetime. Sadly, a failure to fulfill that hope is considered as unsuccessful persons in our society even if they are more sagacious than wealthy persons. It is bizarre that their advice is not taken into serious account as we are habituated adjudicating the persons from materialistic point of view than intellectual credentiality,who indeed are merited to render a proficiency of long-lasting wealth for society. At this very point,what we should not fail to recognize is sometime wealth comes as a gift to someone or comes by luck to some, but this same story is widely unconnected to unlucky man who put extra efforts to become rich, saving its single penny from his incomes but at the verge of fulfilling his dreams it can happen that this poor man meets unfortunate cruelty, say his mother may be caught up with strange sickness which then coerces him to invest all his wealth for the treatment. But reversely, a lucky man may not invest much time to get rich, a single risk in life, say he hit a lottery or another form of business may make him a wealthy person within short exertion. Therefore we should not wrongly assume wealthy person as wise man, neither identify our hope of happiness with wealth alone as it’s immoderately rampant in our society that even a wealthy persons commit suicide out of stress or mental depression.

Keeping this psychological fluctuation in mind, what I attempt to precisely postulate is that, hope is an endless chase and happiness can be experienced in the course of pursuing hope. Henceforth, one must courage enough to continue to pursue hope as long as he/she exists, but the object of our hope should not infringe the happiness of others, coz a deviation from it may bring anguish. There is a saying, “Prostitutes and scientists are well paid for doing what they want…” though the statement may not be acutely coherent, yet it is applicable in certain levels of our life. I have dimly shown that wealth is not the guarantee of the ultimate happiness of life. Hence, a students should bracket wealth for a time being and subject themselves in studying individually gifted area in order to detach self from boredom and dismal in their long pursuit course like a professional prostitutes and scientists who are never bore with what they do. Sometime most students don’t realize that they are caught in the grip of mechanism from which there is no escape by choosing what they see or what they are told rather than what they really love to do (It is good to stay alert that sometime following the crowd is hazardous to our individual existence). Hence, having a sense of hope that all knowledge essentially and ultimately landed in same ground the students should not stop cherishing himself/herself with passion that the gift in “itself” is sufficient to fulfill his or her hope of happiness.

What may I hope for as an employee’s?

I have briefly shown how the students may persistently strive for a greater hope in the midst of temptation. However, before moving further let me make myself clear that I am not theologizing the term “temptation”, but I am locating it in a social and scientific phase where any young exuberant persons can divert their focus and goal. Similarly, the same amounts tune to employees.

So far I have not had working experience, yet I do read the mind-sets of the employees or business persons and I have personally anticipate their discussion and almost gone through the sense of feelings they have for each other. They commonly frame their mentality with the slogan of“earn more than needs.” They envisage that any persons who are capable to live a luxurious life is simply successful person by failing to do a deeper analyses of their life. As a wealthy person is given all adoration in our social system, let us re-examine whether such a person’s life is worth living or worth following as Russell suggest,For instance,consider a man who has a beautiful wife, lovely children, well infrastructure house, and latest model cars, etc. Now, imagine he wakes up early morning and hurries off to his office while his wife and children were still asleep. It is his duty to display the qualities of a great executive; he cultivates a firm jaw, a decisive manner of speech and an air of sagacious reserve calculated to impress everybody except the office boy. He dictates letters, converse with various important people with whom he is conducting or hoping to conduct a deal. The same sort of thing goes on all afternoon. He arrives home, tired, just in time to dress for dinner. He had numbers of other tired men,pretending to enjoy the company of ladies who have no occasion to feel tired. The working life of this man whom we considered successful person and happy man has the psychology of a hundred-yards race, but as the race upon which he is engaged is one whose only goal is the grave, the concentration, which is appropriate enough for a hundred yards becomes in the end somewhat excessive. What does he know about his children? What does he knows of his wife when he leaves her in the morning, she is asleep. Throughout the evening, he and she are engaged in social duties which prevent intimate conversation. He may not even have friends who are important to him, although he has a number with whom he affects a geniality that he wishes he felt. Books seem to him futile and music highbrow.

In fact I do not deny that the feeling of success makes it easier to enjoy life. A painter let us say who has been obscure throughout his youth, is likely to become happier if his talent wins recognition. Nor do I deny that money, up to a certain point is very capable of increasing happiness; beyond that point I do not think it does so. What I do maintain is that success can only be one ingredient in happiness and is too dearly purchased if all the other ingredients have been sacrifice to obtain it. So, the hope that we attempt to achieve does not lie far distance but it is within a person and obviously it needs to be work out or some needs to be realized i.e. how we profess things together and how we handle the problem that occur in life, with colleague, family and friends, etc. Sometimes a married man can have little times together with family which may unfold surmount of happiness that he may never expected before,for instance, father may draw a new inspiration from their growing kids and courageous from his lovely spouse (I learn this lesson from my father). Sometimes I am stagger with wonders why happiness has to be scour traveling miles away from home while happiness could be discover within the fence of our own home, as I have seen many Europeans coming to our country (India), seeking happiness through different means, such as practicing meditation, hoping to find inner peace or some short of religious enlightenment.

Assessment

Finally, I will argue that the hope of our existence should not be shoddily identified with mammon which I presuppose all human beings are commonly doing. As I have mentioned, hope is unending process which one can only approach in accepting the reality of our existence, not obsessing too much to future or remorse over our past life. I have genuinely seen some people who thwart their present life for future shake and some spends their life sordid and vengeance by living past in present. We shall not forget the fact that we human beings are design with a potential to raise hope within and the ability to grasp every single opportunity to be happy. So, happiness is not necessarily to be expected in future event, coz it is so uncertain that tomorrow will continue to dawn, obviously as a Christian, we have a greater hope of happiness beyond our present existence where all human being may experience the equality of happiness in the presence of God. But as for present, it is important that we learn to be happy and enjoy ‘today,’ only than we can attain a blissful hope of future together with peace and gratification.

 

 

FRIENDSHIP IN FACEBOOK

A PHILOSOPHY OF FRIENDSHIP IN FACEBOOK

Facebook is one of the fastest growing social networks, which one can use as a means to cross worldwide and had a descriptive knowledge about different culture from their own living room,  despite our differences in appearance and geographical distance. It can even helps one to extend voluntary friendship with others caroused the border. However, it is not my interest to explore the merits or demerits of investing times in Facebook, rather my query will be excavating the true meaning of friendship.

I still remember the excitement I had couple years back when I opened Facebook account for the first time. I scrolled the mouse up and down inspecting beautiful girls (which any person of my age would had probably done) for an hours; finally, sent friend request to whom I found interesting, which I had never been acquainted personally. I was thrilled to witness, most of them are not hesitated to accept the request (but it doesn’t take much time to discover why? as I venture on…). Soon after an hours or minutes of sending friend request the notification of acceptance alarmed in the form of symbol. As a human, we have natural tendency to say ‘thanks’ when we feel owe to someone for something and obviously we imply that even in Facebook when friend request is being accepted.After a few moments, another notification come, “likes,” plus welcome (or kum2) so and so. That is usually the beginning either the end of friendship,majority ends with nothingness but his/her picture continues to survive in friendship list. After using Facebook for couple of years one day I browse my friend lists and found more than 700 people, who hardly invite me to start farm villa or join mafia wars etc. (Indeed it was my honor to get invitation…J)Apart from this there is nothing, no messaging neither sharing. Looking at them more closely I noticed that the term ‘friend’ has become ambiguous and unclear. I paused myself for a moment, and allowed my mind to flow back centuries behind to consult the real meaning of friendship from the Greek wise man called Aristotle.He gives different meanings of friendship which still sounds vagarious and appealing even today.

Aristotle claims that there are three types of friendship:

1.Friendship of Utility. You relate to a person as long as that person serves a purpose. When that person ceases to serve a purpose you have no reason to remain in contact with him/her. I will only see my hairdresser for a trim. I am not inviting him for latte, dinner or some short of party.

2.Friendship for leisure or amusement. You relate to a person because you have things in common. You gain pleasure from each other’s company. Thus besides utility, you seeks its other company because you get some entertainment from one another. If that starts to sour, you are likely to distant yourself. I certainly would have no intention of socializing with someone who’s going to discuss the removal of warts. However if that person can talk stimulatingly about the needs of our Kuki-Culture, philosophizing or theologizing our essential needs as a tribe or community, anything that relates to, then YES I am all ears.

3. Friendship for its own sake. This is considered by Aristotle to be the highest form of friendship. You are not seeking utility or recreation, you just accept that person’s nature-meaning that you accept all aspects of that person no matter what, because you want to maintain your friendship, as you think so well of them.

Aristotle said the third type of friendship is the hardest type to establish, but it is also the type that lasts longest. The first two types are more common, yet they fizzle out very quickly as our needs and interests change.

Facebook friends basically fall under the given first two groups, precisely utility and amusement. We sometimes make a friendship having the intensity of achieving own desire, for instance you sent a request coz you like his/ her personality either looks, or you want to use a person as a means to contact whom you wish to know, either you wanted to earn Facebook popularity by performing a kinds of creativity under the witness of huge online friends. But the real friendship take us miles apart from the first two given notion. A real friend is not someone who sends me some funny picture or invites me to join different groups neither sends me verities of entertaining games. But a real friend is the one whom I can trust, share my joy and sorrow, the one who shows his/her concern when I felt emotionally alienated from society or other phenomenon of life. The one, who gives a little smile as an encouragement and says, “You can do it man”, when I felt I have no more energy to carry on with life. In fact a real friend is more than what I try to sum-up precisely.

With the realization of the true meaning of friendship, I personally felt the mistake of infringing the codes and values of true friendship in Facebook. However, it is not my intention to introduce you, to have a nasty relationship with others who are not in your friendship list, Neither it is my objection over a friendly relationship you maintain with others, but what I try to sum up lucidly is we must have a person to whom we can really say, ‘I trust you coz you are my friend,’ even in social networking.

AWGIN NEILOU LENGLHACHA

Awgin Neilou Lenglhacha

A Voiceless Prophet

Pathen natongding a mihem khat in ahinkho apehdoh teng genthei le hahsatna ato khah tahjong leh atoding dol ahi tia la thei ding leh thohthei ding lungchang po a hungkal song doh ji ahi, ahinlah hiche thulhuh na aneivang a chu khat in anupdan chet abolding tina ahipoi. I-society sung-u ivet le Pathen lhacha a pangho anom nom in anop chabep a abol bang in akilang in hiche Pathen lunghan naichung uva iki kou lut khah najoh u hikha ding ham ti tijat umtah in kagel in ahi.Tuni hichan igeijeh uhi Pathen lhacha ho jeh ma-ma ahi ti sumil pou hite. Hiche article chom cha akoun kahin seinom chu Pathen lhacha hon mopohna aneihou hi iti ija peh ding uham ti kasei chen nom in ahi.Hiche nading achun mihem in khat panmun amoh lothei loudan jong het angai in chuleh Pathen natong holeh athem jil hou jong hetbe kit poimo in kagel in ahi.

1 Mihem thil hettheina in gamgi(limit)aneidan

Hetna ngaichat najeh in hatah in kipangjong leh tampi akihe theipon hejong aki hejou poi, Heraclitus Greek philosopher in ana sei khat chu, Luidung khat a nivei akilut theipoi ana ti, hiche asei-jeh chu chini a khen thei hiding in kagel e (1). I-hetnau hi limit a um in, limit khel lam a thil umho chu hetjou ahipoi (2) Leiset a thil umjouse imacha tonsot a umpon aphat tin in akikhel in, aphat dung juijin athi lou leh amon mang ji tai. Hetding atam in hinkho achom in hijeh chun lam chom-cheh a hetna ihol soh kei un ahi. Khatchu science athep vang a politics jong them tei-tei ding tina ahipon, khat politics athep vang a theology jong ahet tei teiding tina ahipoi, chuleh khat theology athepvang a vaihop-dan themding jong ahi dehpoi. I hetnau hi limited tah ahi inei-hetna akoun I hetna kibah pilou demjeng dingjong dihlou tah din kagel in ahi. Mikhat in kumli-kumgup asim ken lekha khat le ni kasim a ama adihlouna kahol jengding chu dihjou behseh ding in kagel pon ahi.

Hetna kiti hi mohseh a hung umdoh imacha a umpon aphat leh society in amamo/apoimo dungjui ja hungpeng doh ji goulu tah chu ahi. Toh mun hoivang leh income hoivang a khat chu ching jengahi deh poi, sum lhomcha khat mujong leh alung lutna leh athanop na atoh khah leh hichu amading a kipana len pen ahi, chuleh hiche panmun ahinmu theina thepna leh ahetna jal chun ja angai in ahi.

1.1 Theology Hetkhelna

Theology hi education ading a bahkhat(branch) ahi in, ama hin akhol leh aboipi chu pathen chung-chang leh anatoh ho ahi. Social Science in society sung a boina ho suhmang nathei ding akhol a, political science in gamvai pohding dan leh gam semhoinading lampi akhol a, science in mihem te ngai chat asemdoh got a leiset a thilsoh ho akhol bang in theology injong Pathen toh mihem ho kikah a boina, chuleh Pathen mangcha kom a i-boina hou iti suhlhep ding ham ti akhol jing in ahi. Political science simlou honjong political idea (lunggel) anei un, science simlou honjong scientific idea anei thei un, theology simlou honjong theological idea anei thei un ahi. Ahinlah alei laija umtoh gal akoun alei hinvechun kikheh na anei tei e ti hi ihet chehding u katah san in ahi.

I society sung uva igelkhel tahkhat uchu theology simho hi khat vei-vei teng ima helou tabang in khat tou in ana koi tadeu jing in ahi. Pathen lungset jal in secular hihen theology hijong leh experienced phachom pi kanei in ahin lah alang-alang a kisim khom tampiakibang in ahi. Example: Karl Marx, Marx Webber, Emli Durkem etc hohi Philosophy, political science, Social Science a akisim in Theology ajong aki sim thou in ahi, chule Science jengjong “technical” tah in kisim hih jong leh “theoretical” deu in akisim kit thou in ahi. Adeh tah in tulai khang ahin theological collage ijat ham in science khantou na in tahsan ahintoh khah toh kilhon in science to kitoh in seminar ahilou leh subject khat in apan sah tei un ahi.Ipi hilehhetna jouse in atup hi kamu dan in khat ahi hichu “CHAMLHATNA” (Liberation) ahi. Hichu,vaichatna akoun chamlhatna, Gentheina akounchamlhatna, Nehhol dingdan, hinkho kipana ding chuleh Pathen hetding dan etc ahi. Akikhehna khat bou a um in hichu mudan (Perspective) bou ahi. Khat in theologically athil amudan asei in, adang in ahina cheh in ama ama mudan cheh in asim in ahi. Secular lang simhon theologian or pastors honjong secular degree beh anei lou leh ahi theipoi atiu hi tuni chan a ipijeh pen a sei uham kahe them theipoi, aseijeh u kagin chatdan chi thum inkakhen in ahi 1. Biblical Ethics asei uleh jui-hah asah jeh va asei uham? 2. Secular thu ahepove ti agin chat jeh uva asei uham? 3. A degree chu apoimoi ati-nau ham? A second point pen achung lang a donbut na kape tan first point pen ahiding katah san in ahi. Theologian khat in bible toh kitoh lou thilkhat chu pomding hah asan ahi, chule hichu abol jong hahsa asai, ahinlah theologian khat hi a hichu abolthei a ahi leh ama leh ajil chu kikal tina ahi. Example: “nupa kikah a kitah louna”. Athumna hi asei nau ahimong leh apan nading neukhat a umdeu in ahi, hijong chu apoi mo tah-tah dehpoi. BA politics sim MA sociology sim Phd Sociology sim khat chun BA a politics a ana sim chu abon a ahetden ding katah san poi,athil mudan vang neukhat akhantou dungjui a akhantou pi ding tahsan a um in ahi. Pastor or theologian ho leiset chedan aphat dung juija ahet angai e itiu le vang adih in ahinlah Secular subject helou chu lekha helou itiu levang hatah a isei khel diu ahi.Hijeh chun theology leh theologian ho imudan uhi neukhat khel hun ahitai. Hichu ikhel theilou va ahi leh hiche lungchang neipum a chu theologian jouse ivetding u ahin, aki chih sah deu ijat ham in pastor khat chu ima a asimlou tou peh ding ahi. Kadei dan in asim (stream) pen ivet sang unahetna joh ve leu hen thil hi chehoi joding in katah san in ahi.

1.2 Theologian leh Theologian Hilouho

Reinhold Niebuhr in “Eihon eima lunggel a isuhto houhiPathen kouna ahi ti in iha lah ji lheh ui…” anati in ahi. Pathen kouna ahi tiaigel houjong eima lungel mai-mai(psychological conviction) jeh-jong hi-thei thil ahi tina ahi. Pathen kouna awgin jahchet kiti jong hi thilpoimo tah ahi, ahi thei lehphate cha avel vel a photchet  poimon kagel e.Mijousen pathen na atohding chu pathen dei ahi ahinlah aman akou doh a um e ti hetjong apoimo kit e. Example, Seijui ho, themgao ho etc.Pathen in ipi-lam leh ipi pen bolding a khat chu akou ham ti akihe pon ahinlah akou hochu phate cha akou natoh kitoh a akigin u apoimo in ahi.Seijui hojong Pathen kou-ngen ahivin amaho khang a thepna nei ana lhom jong leu Jesu in ajah masang in ama houhil ahina noi jah jiltil na kitup tah in ana pe masan ahi, chechu ahitah leh amaho chu lekha helou(uneducated) hitalou in ahe val-val(well-educated) joh ahiveti muthei ahi.

Theologian leh theologian hilou hohi natong khom thei lou tina ahipon ahin lah athepna hon toh kitoh cheh a Pathen na atoh honding chu poimo tah in kagel in ahi. I-hina dingdol leh itoh dingdol itoh teng Jesu christa tahsa chu ahung bukim thei in, ahinlah khut man nading a keng man a, keng man nading a khut man kiti chun thil ahina dingdol alhut ngaipoi.Tilchu alhun nading dol alhunjou lou leh adihlou khat aum e ti het angai e.Eina toh bou hi Pathen natoh a gel a mi natoh dem-dem ding ahipoi.

1.3 Thempu ding a Kipehdoh Na                  

Lunggel ineite houhi apoimo dung juija khel thei gotding ahi, theologian jouse vang katipon theologian ijat ham vang pathen kouna donbut-na a theology sim atam in ahi. Ama sim nom lou leh alunglut na hi hih jong leh Pathen kouna awgin ajah jeh-a,a lou theilou va boljong a umda poi. Example: Mose jong Pathen in asolna mun a ache nom lou achun kilepna (excuse) theiding chi thum ana pei 1. Keikoi kahim or koi kahija? (Ex: 3: 11) 2. Iti katah san-sah thei ding ham? (Exd 3:13; 4:1) 3. Mi dangnal kahipoi (Exd 4: 10). Mose chu ada lheh jeng e hinlah asolpan alhen ahijeh in achetei angai e.

Kipeh dohna jong hi tampi a sei thei ahi, tekah nading in Mr. X chu IPS anop jeh in Miss A melhoina chu akijo sah poi hijeh chun Mr. X in aphat tamjo lekha apen hichun Miss A jong alung hang in Mr. X chu ada lhai. Mr. X in apehdoh (sacrificed) chini a um in ahi 1. Anumei ngaitah ahi 2. A lekha simsung a hinkho nom aman dingdol jouse aman lou ahi. Ahinlah Mr. X aki sacrificed nachu ama nopsah nading ma-ma ahi in, hi jeh chun hichu ama phat chom nading ma-ma thil sacrifice abol tithei in kagel e. Ahinlah khat thempu ahung hi nading a apehdoh houhi leiset a aga lotei ding iti levang imacha a umpoi. Hinkho phat atamjo midang ading (for others) ahi in, chuleh natoh jong eija ding a ima tonna ding umbeh lou tina ahi. Hiche hohi gelpum a ordained hungchang thei chuleh theology asimna a sum tampi leh tha tampi asen na tehou hi hetpeh them apoimoi tin kagel e. Mi ading gel a natong ahijeh un mipi hon aseiset thei naujong tamding ahi hinlah seiset sang in toh pi ding hi phajo ding in kagel e or nasei set nom mong tah jong leh amaho seiset naleh “na sitdan thu” naseithei nading in nang itobang tohdoh or boldoh Pathen ading a nanei em? ti dohna na kinei masat angai e.Phatna or khat kithopi nahi milham mai- mai a iki koi a ahileh akijou poi, ahin lah Pathen cha ihi najal a bolding a kilom chu bol tei-tei ding ahi iti teng thilpha akibol thei pan in ahi.

2Awgin NeilouLhacha Natong

Adivashi ho (gamlah a cheng miho) ijat hamIsland gamkol khat aacheng un ipu ipa te bang un thingphung holeh adang dang hoangailu lheh jeng un, thingphung khat panna bei a moh phuh lhuh-ding jong apappothei topding in aki gel un ahi. Thingphung lentah tah asunoh phah u a-umteng phuh lou hel in a umkim vel uvin apang ah akigol un lungna-chim set in thuse leh gaosap na anei denji vin adalha jiuvin ahi.Adalhah jou-uni ijat ham teng thingphung chu athi ji in ago denji in chule agop mangji tai. Hiche thusim hi ichan a dih hiding ham vang kahe pon hinlah mihem hinkho toh akibah na atamjo ahi,mihem khat chu gaso da henlang manthei lou in umhen iti leh athilbol jouse idem peh a, acha najouse I sei set a, ama leh ama aki “prove” nathei ding phat ipeh da leh acham lou in alhadai in amangji tan ahi.

Leng lhacha natong hojong I- Society uva hin hitabang thim chun akilang in ahi.Mipa khat hina jal in insungvet kolding jong anei in alangkhat a seiding in lhacha natong ahina dol a a-akelngoi ho avahva ding jong apoimo kit in hiche kikah a boinaumhi tuni chan in ilah uva asudih theiding (solution) a umthei hih lai in ahi. Lhacha natong khat in kajah a asei dih kasah tah khat chu, “Pathen ading in lhakhat sung an-ngol ding angai jong leh ngolding khoh kasa pon, ahin lah kaji kachan keijeh a ann angolding chu kagel thei poi” ati.Hitobang boina umte hohi iti isuh lhep ding uham hatah a gelhun ahitai, ijeh inem iti leh hiche boina hohin lhacha khat chu awgin aneiding laijouse alah mangpeh jou in ahi.

2.1 I- Society U Velvet Kitna

Society iti leh ahop alen in dihtah a hetthei ding leh seidoh theiding chu thil hahsa tah ahi. Ahinlah eiho society hi ivet leh “tahsanna” (hou thudol a kilamkaina) le “Boltheina” a kivai po ihina lai un, hijeh chun hiche teni hi iti isemtup ding uham gelkhoh angai in ahi. Ipu ipa khang vapat Pathen neite i-na hijeh un Pathen jong ihe un ahinlah Pathen iman gotdan uhi adihlouna atam in ahi, Pathen hi eiho manding ahipon ama manding joh ihiuve. Iboi phat ule bou Pathen ihol un Pastor hojong ingai deh set un ahinlah itup khat u imu teng uleh Pathen leh pastor umna aki he phaji poi.Lolhin na inei masang uva ina ngai teni chu lolhin na le boltheina ihinnei teng uleh igal mi lenpen tobang in ingaito ji un ahi.

Karl Marx in “History (tonthu) kiti mong-mong hi ivet leh group ni kikah a kidouna ana umjing in tu eikhang chan gei in ahung umtou peh in ahi hichu,mihao leh mivaicha kikah ahi, tonlai peh achun chamlhat na neimi ho leh soh a tang ho kikah a kiboina ana um in, phat chom khat jou in (middle age) society a abolthei deu-deu gam len tah-tah neiho leh gamnei lou a migam san a neh kihol ho kikah a ahung um in, phat chomkhat jou in society a akhang-akhang a panmun sang (Aristocrat) neiho leh milham kikah ahung hin, ama khang (Marx) lai tah in mihaosa-sumkol veithem (capitalist) ho leh anatong ho (proletariat) ho kikah ahung hi” ati. Hiche hi eiho society ajong alhang pi a vetding in mihao le mivai kivetna hi ahung pilhing deu-deu in ahi, minei joukhat chu ama mol leh chih thu umlou in mipi in athu amoh lah jeng tobang in a um in, Pathen sang a gingjo jong aki umda tapon ahi.Khat chu anei joujeh leh abolthei jeh chun experience jong hau deu nante ahin lah mibol doh theilou boldoh le mihet khah lou he ahideh povin ahi. Ipi hileh hitobang chondan hi ilungthim uva koun isuh manggot lou uleh adih leh adihlou datkhen na neilou a mijousen neijou ding ahin tup ding ahi.

Abolthei thei kivetna namsung ahunghi tah jeh in mibol thei leh sumchoi deu chu houlam a kivai pohna hihen social lang hitajong leh mijousen athil boljou se chu amoh AMEN jeng in ahi. Lhacha natong khat ding in hito bang lah a panlah chu thilnom ahilou ding tahsan a um in ahi, economically a lhasam ahijeh in koiman athu ala pon kum ijat ham Pathen thu toh kitoh a mi puiding dan themna agajil chu mibolthei iti hou masang in mohseh ahiji tan ahi. Pakai Jesu mat a aum a Pilate leh mijouse masang a thipchet a ana umjeh chu ama ipi ahi chu hatah in ki seijong leh akana louding ahet jeh ahi, ijeh inem iti leh athemding leh thunei ding kichu na a thutah in panmun anei ngaipoi tichu Pakai jin ahet ahi. Hibangmachun mibolthei thei kivetna noija mineijou lou lhacha natong khat chu awneilou le aham theilou abangji tan ahi, ijeh inem iti le mi aha oajeh in ama thudih sei chu khatding in ngolhoi tah ahiji.

2.2 Ethics Lenglhacha Natong hoding a Isem Hou

“Ethics” ti thuchang hi Greek pau Ethika- “ethos” akoun kiladoh ahi in, amin umje chu chondan or khosahdan (Character or custom) tina ahi.Abai lampen a seiding in chondan dih le dihlou tinaor khat thilbol chu dihham dihlou ham tihetna ahipen in ahi. Ethics hi thuchang khatbou sheh ahijeng vang in chitam pi in akikhen in ibol itoh jousechung ah ethics in panmun anei sohkei in ahi example corruption bol adih leh dih lou, natoh na a kitah leh kitah lou, jousei dih le dihlou etc hojouse ethics in adih le adih louna akhol soh kei in ahi.

“AKILOM” or “AKILOMLOU” ti thuchang hi Pathen inagel thupi ahibehseh pon, mihem hojoh in isemthu-u thuchangahi. Pathen in agelpoi mo chuADIH le ADIHLOU ahi in, mihem in akilom-lom a thil abol ho chu Pathen mitvet ding a adihlou jong tam lheh ding ahi. I society sung ujong akilom-lom a thil ibol jeh un adih le adihlou in panmun aneilhom ji lheh jeng in ahi. Ethics kiti hi eiho kisemthu atam in akilom ding a ibol u atam in ahi, hiche isemthu houva koun chun Pathen natong ho ikanji un, Pathen natongding in hiche abol khu akilom poi iti jiuvin hatah in idem ji un ahi. Mihem chu “neh” ding aneipou leh gancha bang a lunglhai jeng ahipon, hiche khel lampeh ajong chun mopoh na leh bolnom tampi anei nalai in ahi, adeh in mipa khat ahi leh acha education pha apeh angai in, lah theidol leh ja umtah a asemdoh ding jong  amopoh na ahi. Ahinlah akhoh tah khat chu I society sung vahin Pathen natong hon acha education pha le hoi apedoh aki vang in ahi. Mipi in athah beh a agelthei kitding a poimo chupathen natong khat akitun dohjou nading lhalo ipeh jou lou leh thildang anatoh ho dempeh lou a hetthem johding apoimo in ahi. Sumhol pum a Pathen natoh hi bible in ajahda ahipoi, Solchah Paul hinkho jong ivet leh aman khut them thil abol a aphat oung sung a Pathen thu ahilthang le ji ahi. Hijeh chun Pathen natong khat chu a aw phate cha aginjou nading achu ama ipi ham chule koi natong hi ham ti ihet peh u apoimo in, aman tahsa a ipi anei am ti ivet laise va namvang pha ihilou ding u ahi.