In the field of psychology, this is   popular .This was discovered because of the joint results of study by social psychologists, Justin Kruger and David Dunning .This is a cognitive bias, resulting from internal illusion in people who’ve low ability, and external misconception from people having high ability. It is because of people’s disability to know their own ability. The effect  was first derived in the year 1999, after the incident of 1995.In 1995, on 25^th of April McArthur Wheeler, robbed two banks by applying lemon juice on his face. He was actually of the opinion , that the chemical properties  of the lemon juice , would work as an invisible ink.

The phrase, “Fools are blind  to their own foolishness” hold true here. Low cognitive ability combined with self-awareness leads to the overestimation of it’s own capabilities. People  fail to recognize it’s own incompetence,because of the incorrect self assessment done by them. These assessment arise because of people being ignorant  about the basic standards of performance. It’ s like a neurological condition, where a person who is disabled either is unaware or seem to deny his disability.

A day  to day example would be of a student scoring 60 percentile in it’s 10^th board exam,yet he claims of have deserved more marks. This is because he is unable to access his own knowledge power, tending to overestimate it’s own power .They are ignorant of the fact that there poor ability led to this. Since, these students are not able to recognize the skills and competence of the students who scored high, they always consider themselves superior to everyone else. The effect may eventually even lead to  affect the people think, and the kind  of decision  it makes.
 

In another study, it has been found that women fear to enter the science competition when compared to men. This  is because the women always end up doubting their own skills, and underestimating themselves. To the extent, that despite of scoring high in exam , they’ll think they lack behind men in logical ability. To prove their point further, these researchers  went on to perform certain experiments. It  was found that around 90 % of people suffering from such effect, agreed to know made up terms related to subjects like physics, biology, and geography.

However, the truth lies in the fact that we all at sometime are susceptible to suffer from these effect. One individual who  may seem to be expert  in one area, cannot  have knowledge in all the other areas. People sometime mistake their expertise to be carried in all other areas as well.

In order to overcome the Dunning-Kruger effect, we should try to gain a realistic assessment of our own abilities. We should be in the habit of continuously learning  and practicing, and try to dig deeper and deeper into the matter. We should  ask other people their feedback , what are there opinions. And, we should keep questioning ourselves. It’s very easy to spot the phenomenon in others, but when it comes to ourselves  it becomes a huge problem. The best way to improve is to understand the causes, and make efforts to overcome them.

New Delhi: World’s largest covid center,10,000-bed named Sardar Patel’s COVID Care Centre and Hospital (SPCCCH) inaugurated today at Radha Soami Satsang Beas in Chhatarpur area by LG Baijal.

The COVID care centre in South Delhi is billed as the “largest” of its kind in the world. It is 1,700 feet long, 700 feet wide — roughly the size of 20 football fields — and has 200 enclosures with 50 beds each.

With the guidance and support of Union Home Minister Amit Shah, Delhi now become one of the largest COVID-care facilities in the world, which will play a crucial role in the fight against the pandemic, Baijal said.

Another name of superstition is blind faith. It dies hard and is born out of many circumstances. In our Sanskritic culture, the pundits and scholars set some taboos or inhibitions of human behaviour. Carrying eggs, oils and many such articles during the journey was regarded as inauspicious. Journeys away from home were strictly confined for the seven days of the week. The newly initiated ‘brahmacharis’brahmcharis’were strictly forbidden to see the face of the lower caste men like the scavengers. These strict rules struck root in the households and were especially so because people were illiterate, unenlightened, orthodox and sometimes dominating. Enlightened intellectuals like Vidyasagar, Rammohan Roy tried to axe these evils. Rabindranath Tagore, even as a child defied such taboos at his ‘upanayana’ ceremony. But in spite of such efforts, they survive even today.
These are not based on common sense, to say, the least. There is a basic difference between ‘common sense and common belief. The latter may harbour superstition or may not. It depends upon the degree of enlightenment within society. But common sense has something to do with reason, logic and argument. It is a healthier tradition. Primitive society and culture followed customs, ritual and traditional practices. But today even rustic or illiterate persons are amenable to reason. They are often prepared to give up their blind and obsolete ideas if they are made to see reason in the changed outlook.
The world today has come much closer. In the longer frame, there is the UNO which has been giving invaluable service in spreading the light of knowledge. Today the NGOs have come up and the literacy campaigns are contributing their mite.
Therefore, it is proved that superstition is an outcome of ignorance. It, sometimes, survives even in scholars and learned and educated persons. An internationally reputed Hindu philosopher may staunchly object to his daughter’s marriage with a fine specimen of a boy who belongs to the opposite community. Even today, intercaste marriages are not easily accepted by parents. A person marrying someone of a different religion has to face a lot of huddles and listen to criticism of society. Earlier women were not allowed to get an education. It was believed that only males can go out and work. Females must stay at home and cook. Their sole responsibility was to go look after her children and family. Moreover, every used to expect the delivery of a male child and girls were considered to be unlucky. Sati was a practice where the widow had to burn herself with his dead husband. These are all superstitions that existed years back. When a black cat crosses a road it is still considered to be unlucky and bad. When the world is getting updated it is sad that we are still haunted by these superstitions.
To conclude, superstition is a sequel to fear for the unseen. It seems extremely difficult to erase out from the minds all the considerations of a nameless fear, although it is not an unattainable ideal or objective. Rabindranath Tagore did his devout, though not uncritical, champion Abu Syyeed Auyub.

Brands were right there with us during the first eight weeks of the coronavirus pandemic.Telling us they cared and proving it. They repurposed factories. Made record donations. Secured employee protections. Set up thoughtful policies for vulnerable populations.People noticed and appreciated it. It was a modern response for modern times.

But quickly, people got sick of coronavirus marketing too. Because it all started to feel like a big bad blur—distant, inauthentic, at times treacly.

Parodies cropped up on YouTube. E-mail “unsubscribes” rolled in. And then brands gagged. Because they didn’t know what to do next.The good news is that psychologists can help. Because psychologists have been studying stress and anxiety for a very long time. So they know how people react to stress. What kinds of messages work, and what messages will be most compelling.

What have psychologists learned? In times of crisis, people don’t want to feel like victims. They don’t want to feel like powerless pawns or even beneficiaries.

Instead, they want to feel like they “have agency,” and they want to “do something about it.” Because “doing something” makes people feel strong and resilient — less like losers, more like winners. All of this is an intuitive response. 

So brands can make meaningful connections with people right now by empowering them. By helping people to “do something.” Which, in turn, will help people feel stronger and more resilient. At the same time, helping people “do something” will engage them in a powerful emotional way.

There’s one more nuance, though, and it’s an important one because research in psychology also tells us there are two totally different ways in. Humans have evolved with two distinct stress response systems — virtually all of us use both, at different times and in different situations — and each system lends itself to a different marketing approach.

On the one hand, there is the fight-or-flight response that we all know about. It’s the response that’s deeply panicked to survive and ready for physical action. As many marketers know, this response is rapidly calmed, then rapidly emboldened, by messages of heroism and honor; it’s no coincidence that “hero messaging” deeply resonated after events like 9/11 and Hurricane Katrina.

Some brands are playing in this territory with COVID-19. They’re teasing the verbal and visual language of the battlefield, but their efforts are handicapped here because you can’t explicitly invite people to “fight or run” right now. And audiences are completely done with messages about “everyday heroes.”

On the other hand, there is the lesser-known tend-and-befriend response to stress. Kinder in spirit, but equally bent on evolutionary success.

This response says: Protect offspring and close allies; prove your value. Because this too is a way for people to survive. And it’s this “kinder” response that presents the bigger opportunity for brands.

First, the marketing strategy here is more universally palatable at this juncture: It’s all about giving, sharing, providing and caring. Not a dramatic, dragged-out war.

Second, there’s whitespace ahoy. We may not need more warriors, but we can for sure use more handsewn masks, more neighborhood errand-runners, more community letter-writers, and more general well-wishers.

Third, research shows that “helping people help” actually enables them to better cope with stress. It makes them feel better. So brands that put themselves at the center of “helping people help” will make a strong emotional connection as well.

For marketers who are feeling gagged right now, the opportunity to “help people help” should look like heaven. Many people have a real drive to “do something” right now — in particular, to do something helpful — but their helpfulness drive is largely being thwarted by social distancing and shelter-in-place mandates, and people are feeling powerless.

Brands can insert themselves right at this seam: They can connect people with helping causes; set up helping challenges; make a brand purchase and usage occasions feel like helping acts; and thank people for helping. Helping people feel helpful will tap right into the psyche and secure a foothold of emotional equity, as long as it can be done in an authentic and ownable way.

The Wife’s Lament
The poem well exemplifies the problems besetting the critic of OE poetry. It follows a series of riddles and, like many of them, takes the form of a first-person narrative and is mystifyingly allusive in its plot. The poem is a lamentation; the speaker is in friendless exile, left behind by a lord, betrayed by an intimate companion, tormented by an unfulfilled longing; there is imagery of the deserted, decaying city in an aged world, of death and of the grave, of weeping and of retribution: the language and whole mood of the poem may signal a penitential interpretations. Some of its motifs are available in the Scriptures and apt for this purpose. The theme of betrayal and the lamentation of Zion come together in the Roman liturgy of Holy Week, when reading from this chapter of Lamentations are interspersed with verses including: ‘ My friend betrayed me by the token of a kiss… It were well for him if this man had not been’ and ‘Jerusalem, Jerusalem, turn back to the lord of your God.’ If this complex of scriptural associations and their orthodox interpretations already existed, ‘Wife’s Lament’ could conceivably be a riddle with the solution ‘Zion, the soul.’ The woman’s exile and betrayal would then suggest historically the alienated state of mankind before the Messiah’s advent, and symbolically the soul of everyman before the realisation of personal redemption; the woman’s longing and her imprecations would suggest Zion’s and the soul’s intuition of a saviour and a judge to come.

A plausible relationship with ‘Husband’s Message’ is established – the message being a token that love has at last come out of longing and the just judgement is at hand. In ‘Wife’s Lament’, the woman whose lord has gone away is ever tormented by anxiety and longing for him, especially as his own kindred are plotting to make the separation permanent. She has few friends still living; it is therefore especially painful that one of them, a man she had treated as her equal and much loved, proves to have concealed murderous intentions beneath a benign demeanour. Her sense of longing for her lord is all the more acute; now that she is betrayed and utterly abandoned in her grave-like den beneath the oak. She wishes upon her false friend such misery as she herself suffers: then he will understand what she has learned from her own experience – the pain of waiting for longing to be relieved by love restored.

The Husband’s Message

The speaker persona– not the ‘husband’ but the instrument of the message– says that the message embodies an immutable covenant by which an ‘ancient vow’, made before a feud intervened and caused the lord to be cast out by his own people, will be honoured. The spouse is called upon to voyage to the lord across the ocean to another country where he rules, where wealth abounds but where earthly treasure will be superseded by the all- sufficient joy of reunion according to the covenant. ‘Husband’s Message’ stands in a larger context than any that can plausibly be found for it in secular legend. Its motis of seafaring towards a ready home in another country would relate to the meaning as well as to the language of the ‘Seafarer’; and its concern with the covenant– tenuously observed in faith and hope through the history of the Old Testament, awaiting the consummation of charity in the age of the New – would be shared with the poems of Junius MS. In so far as the stoic endurance, the hope of retribution and the unceasing longing, of the woman in ‘Wife’s Lament’ may represent faith and hope glimmering in the pre-Messianic age of exile, that poem too would belong in the context established for ‘Husband’s Message’: the message would be that, in answer to the faithful longing, love has called Jerusalem to what is duly hers in heaven by virtue of espousal to Christ.As in ‘Wife’s Lament’ and ‘Seafarer’, the literal level of the poem is vivid, specific and circumstantial, and arguably self-sufficient as a poetic topic, without symbolic interpretation. ‘Husband’s Message’ and ‘Wife’s Lament’ are not adjacent in the codex, but still it is hard to resist considering them in the relationship which their titles suggest. However, ‘Husband’s Message’ is as riddling allusive as ‘Wife’s Lament’.