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    HUMAN VALUES AND PROFESSIONAL ETHICS: CHAPTER VII : Harmony With Body – Understanding Sanyama And Svasthya


    Notes on HVPE

    Monday, January 23, 2017

    CHAPTER VII : Harmony With Body – Understanding Sanyama And Svasthya

    HUMAN VALUES AND PROFESSIONAL ETHICSLECTURE NOTESUNIT –II : CHAPTER VII CHAPTER VII : Harmony With Body – Understanding Sanyama And SvasthyaOur Body – A Self-Organized Unit:The human body is a self-organized unit with a highly sophisticated mechanism. It is made up of several organs such as the heart, lungs etc. and various glands, all of which work in a close co-ordination.

    The body is made up of cells and each cell of the body has a role to play in the overall working of the body. Each cell is Self-organized and participates in the Self- organization of the body as a whole.

    All the activities in the body keep the body fit for the use of “I”.

    Harmony of the “I” with the Body:

    The harmony of “I” with the body is:

    i.             In the form of Sanyama (Self-Regulation) on part of “I

    ii.  In the form of Svasthya (Health) on part of the Body

    Sanyama (Self-Regulation):

    It is the feeling of responsibility in the Self (“I”) for nurturing, protection and right utilization of the Body.

    Once I realize that the Body is my instrument and that the body needs nutrition, protection from the environment and proper utilization to work as an efficient tool for the right purpose, I naturally develop a feeling of responsibility towards my Body. This feeling of responsibility developed in “I” is Sanyama.

    When I live with Sanyama, there is harmony among the different parts of the Body and the Body becomes my useful instrument.

    Svasthya (Health):It is the condition of the body where every part of the body is properly performing its expected function. This leads to harmony within the body, and the body become perfectly fit for use by the “I”.

    There is a strong coupling between “I” and the “Body”. Disharmony in any one of them adversely affects the other.

    For example:

    i.            If I am in disharmony (anger/stress/despair etc.), it starts affecting the “Body” adversely leading to psychosomatic diseases like allergies, diabetes, hypertension etc.

    ii.            Similarly, if there is any strong disturbance in the Body in the form of severe pain, illness etc., it distracts “I” from its normal functions.

    Hence Sanyama is vital for Svasthya. If there is Sanyama, a good health can be ensured. If there is no Sanyama, a good health can be lost.

    Our state today (due to lack of Sanyama):Reasons: busy life styles, eating at odd hours, eating junk food, reduced physical work or labour, craving for pleasant body sensations like tasty food, drinks etc.Result: falling sick repeatedly              Reasons: 

    Our sickness is a signal of some disorder in our body. But instead of attending to it, we try to suppress it through medication and then forget about it.

    Hospitals and sophisticated equipments are providing diagnosis and cure and are not concentrating on prevention of diseases. Instead of using simple, common medication, we are ending up consuming a lot of harmful substances in the name of medicines which are intoxicating our body.

    ·  .

                  Reasons:  Air pollution is being caused by industries, vehicles etc. Water is being polluted by industrial effluents, sewage etc. Various industrial effluents, chemical fertilizers, pesticides etc. are polluting the soil and by consuming the yield of crops grown in such soil, all kinds of toxic contents are entering our body through our food.The way out / Solution to our present state

    Our present life style and our conditionings are not very conducive to keep our body fit and therefore it is important to understand Sanyama and Swasthya correctly.

    Program to take care of the body   1.      To understand and live with Sanyama:

    ·   It implies that the “Self” takes the responsibility for proper nurturing, protection and right utilization of the body.

    ·   It also implies that the “Self” should understand that the body is an instrument and has a limited life span and undergoes a pattern of growth and decay.

    ·   The “Self” should also understand the right purpose for which this instrument has to be used.

       2.      To understand the self-organization of the body and ensure overall health of the body in the following ways:Nurturing of the Body (Posana / Poshan):

    Posana / Poshan involves providing proper food (Ahar), air, water etc. to the body.

    The selection of food (Ahar) should be such that it gives required nutrients and energy to the body following the program below:

    ·   Ingestion: This involves taking the food into the mouth and chewing it well for easy digestion.

    ·   Digestion: Digestion starts after swallowing the food. Digestion also depends on proper rest and exercise of the body. Food consumed should be at proper intervals and with proper posture and right quantity.

    ·   Excretion: After digestion, the necessary nutrients are absorbed by the body and the unnecessary or undigested part needs to be thrown out or excreted.

    If any of the above three activities are not performed properly, it affects the body adversely and causes several health problems.

    स्रोत : hvpenotes.blogspot.com



    From Wikipedia, the free encyclopedia

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    Self-organization in micron-sized Nb3O7(OH) cubes during a hydrothermal treatment at 200 °C. Initially amorphous cubes gradually transform into ordered 3D meshes of crystalline nanowires as summarized in the model below.[1]

    Complex systems Topics show Self-organization show Collective behavior show Networks show

    Evolution and adaptation

    show Pattern formation show

    Systems theory and cybernetics

    show Nonlinear dynamics show Game theory v t e

    Self-organization, also called spontaneous order in the social sciences, is a process where some form of overall order arises from local interactions between parts of an initially disordered system. The process can be spontaneous when sufficient energy is available, not needing control by any external agent. It is often triggered by seemingly random fluctuations, amplified by positive feedback. The resulting organization is wholly decentralized, distributed over all the components of the system. As such, the organization is typically robust and able to survive or self-repair substantial perturbation. Chaos theory discusses self-organization in terms of islands of predictability in a sea of chaotic unpredictability.

    Self-organization occurs in many physical, chemical, biological, robotic, and cognitive systems. Examples of self-organization include crystallization, thermal convection of fluids, chemical oscillation, animal swarming, neural circuits, and black markets.


    Self-organization is realized[2] in the physics of non-equilibrium processes, and in chemical reactions, where it is often characterized as self-assembly. The concept has proven useful in biology, from the molecular to the ecosystem level.[3] Cited examples of self-organizing behaviour also appear in the literature of many other disciplines, both in the natural sciences and in the social sciences (such as economics or anthropology). Self-organization has also been observed in mathematical systems such as cellular automata.[4] Self-organization is an example of the related concept of emergence.[5]

    Self-organization relies on four basic ingredients:[6]

    strong dynamical non-linearity, often (though not necessarily) involving positive and negative feedback

    balance of exploitation and exploration

    multiple interactions among components

    availability of energy (to overcome the natural tendency toward entropy, or loss of free energy)


    The cybernetician William Ross Ashby formulated the original principle of self-organization in 1947.[7][8] It states that any deterministic dynamic system automatically evolves towards a state of equilibrium that can be described in terms of an attractor in a basin of surrounding states. Once there, the further evolution of the system is constrained to remain in the attractor. This constraint implies a form of mutual dependency or coordination between its constituent components or subsystems. In Ashby's terms, each subsystem has adapted to the environment formed by all other subsystems.[7]

    The cybernetician Heinz von Foerster formulated the principle of "order from noise" in 1960.[9] It notes that self-organization is facilitated by random perturbations ("noise") that let the system explore a variety of states in its state space. This increases the chance that the system will arrive into the basin of a "strong" or "deep" attractor, from which it then quickly enters the attractor itself. The biophysicist Henri Atlan developed this concept by proposing the principle of "complexity from noise"[10][11] (French: )[12] first in the 1972 book and then in the 1979 book . The physicist and chemist Ilya Prigogine formulated a similar principle as "order through fluctuations"[13] or "order out of chaos".[14] It is applied in the method of simulated annealing for problem solving and machine learning.[15]


    Further information: Spontaneous order

    The idea that the dynamics of a system can lead to an increase in its organization has a long history. The ancient atomists such as Democritus and Lucretius believed that a designing intelligence is unnecessary to create order in nature, arguing that given enough time and space and matter, order emerges by itself.[16]

    The philosopher René Descartes presents self-organization hypothetically in the fifth part of his 1637 . He elaborated on the idea in his unpublished work .[a]

    Immanuel Kant used the term "self-organizing" in his 1790 , where he argued that teleology is a meaningful concept only if there exists such an entity whose parts or "organs" are simultaneously ends and means. Such a system of organs must be able to behave as if it has a mind of its own, that is, it is capable of governing itself.[17]

    In such a natural product as this every part is thought as its presence to the agency of all the remaining parts, and also as existing and of the whole, that is as an instrument, or organ... The part must be an organ the other parts—each, consequently, reciprocally producing the others... Only under these conditions and upon these terms can such a product be an and being, and, as such, be called a .[17]

    स्रोत : en.wikipedia.org

    Human values unit 2 notes

    Ms. SONAM KAPIL Asst. Professor MIT MEERUT UNIT 2 Page 1 UNIT 2 HARMONY IN SELF Topic - Understanding the human being as the co-existence of self and body Unde…

    Human values unit 2 notes

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