ALLAH NAMES

Monday, February 28, 2011

Love

Archetypal lovers Romeo and Juliet portrayed by Frank Dicksee
Love is an emotion of strong affection and personal attachment.[1] In philosophical context, love is a virtue representing all of human kindness, compassion, and affection. In some religious contexts, love is not just a virtue, but the basis for all being, as in the Christian phrase, "God is love" or Agape in the Canonical gospels.[2] Love may also be described as actions towards others (or oneself) based on compassion.[3] Or as actions towards others based on affection.[4]
In English, the word love can refer to a variety of different feelings, states, and attitudes, ranging from generic pleasure ("I loved that meal") to intense interpersonal attraction ("I love my partner"). "Love" can also refer specifically to the passionate desire and intimacy of romantic love, to the sexual love of eros (cf. Greek words for love), to the emotional closeness of familial love, or to the platonic love that defines friendship,[5] to the profound oneness or devotion of religious love. [6] This diversity of uses and meanings, combined with the complexity of the feelings involved, makes love unusually difficult to consistently define, even compared to other emotional states.
Love in its various forms acts as a major facilitator of interpersonal relationships and, owing to its central psychological importance, is one of the most common themes in the creative arts.
Science defines what could be understood as love as an evolved state of the survival instinct, primarily used to keep human beings together against menaces and to facilitate the continuation of the species through reproduction.[7]

Contents

  • 1 Definitions
  • 2 Impersonal love
  • 3 Interpersonal love
    • 3.1 Chemical basis
    • 3.2 Psychological basis
    • 3.3 Comparison of scientific models
  • 4 Cultural views
    • 4.1 Persian
    • 4.2 Chinese and other Sinic cultures
    • 4.3 Japanese
    • 4.4 Ancient Greek
    • 4.5 Turkish (Shaman & Islamic)
    • 4.6 Ancient Roman (Latin)
  • 5 Religious views
    • 5.1 Abrahamic religions
      • 5.1.1 Judaism
      • 5.1.2 Christianity
      • 5.1.3 Islam and Arab
    • 5.2 Eastern religions
      • 5.2.1 Buddhism
      • 5.2.2 Hinduism

Definitions

Part of a series on love
Heart icon red hollow.svg
Basic aspects
Charity
Human bonding
Chemical basis
Religious views
Philosophy of love
Historically
Courtly love
Types of emotion
Eroticism
Platonic love
Familial love
Romance
See also
Puppy love
Limerence
Love sickness
Love addiction
Human sexuality
Unrequited love
Valentine's Day
Sexual intercourse
Interpersonal relationship
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The word "love" can have a variety of related but distinct meanings in different contexts. Often, other languages use multiple words to express some of the different concepts that English relies mainly on "love" to encapsulate; one example is the plurality of Greek words for "love." Cultural differences in conceptualizing love thus make it doubly difficult to establish any universal definition.[8]
Although the nature or essence of love is a subject of frequent debate, different aspects of the word can be clarified by determining what isn't love. As a general expression of positive sentiment (a stronger form of like), love is commonly contrasted with hate (or neutral apathy); as a less sexual and more emotionally intimate form of romantic attachment, love is commonly contrasted with lust; and as an interpersonal relationship with romantic overtones, love is sometimes contrasted with friendship, although the word love is often applied to close friendships.
Fraternal love (Prehispanic sculpture from 250–900 A.D., of Huastec origin). Museum of Anthropology in Xalapa, Veracruz, Mexico.
When discussed in the abstract, love usually refers to interpersonal love, an experience felt by a person for another person. Love often involves caring for or identifying with a person or thing (cf. vulnerability and care theory of love), including oneself (cf. narcissism). In addition to cross-cultural differences in understanding love, ideas about love have also changed greatly over time. Some historians date modern conceptions of romantic love to courtly Europe during or after the Middle Ages, although the prior existence of romantic attachments is attested by ancient love poetry.[9]
Two hands forming the outline of a heart shape.
Because of the complex and abstract nature of love, discourse on love is commonly reduced to a thought-terminating cliché, and there are a number of common proverbs regarding love, from Virgil's "Love conquers all" to The Beatles' "All You Need Is Love". St. Thomas Aquinas, following Aristotle, defines love as "to will the good of another."[10] Bertrand Russell describes love as a condition of "absolute value," as opposed to relative value. Philosopher Gottfried Leibniz said that love is "to be delighted by the happiness of another."[11]
Love is sometimes referred to as being the "international language", overriding cultural and linguistic divisions.

Impersonal love

A person can be said to love an object, principle, or goal if they value it greatly and are deeply committed to it. Similarly, compassionate outreach and volunteer workers' "love" of their cause may sometimes be borne not of interpersonal love, but impersonal love coupled with altruism and strong spiritual or political convictions.[12] People can also "love" material objects, animals, or activities if they invest themselves in bonding or otherwise identifying with those things. If sexual passion is also involved, this condition is called paraphilia.[13]

Interpersonal love

Interpersonal love refers to love between human beings. It is a more potent sentiment than a simple liking for another. Unrequited love refers to those feelings of love that are not reciprocated. Interpersonal love is most closely associated with interpersonal relationships.[14] Such love might exist between family members, friends, and couples. There are also a number of psychological disorders related to love, such as erotomania.
Throughout history, philosophy and religion have done the most speculation on the phenomenon of love. In the last century, the science of psychology has written a great deal on the subject. In recent years, the sciences of evolutionary psychology, evolutionary biology, anthropology, neuroscience, and biology have added to the understanding of the nature and function of love.

Chemical basis

Biological models of sex tend to view love as a mammalian drive, much like hunger or thirst.[15] Helen Fisher, a leading expert in the topic of love, divides the experience of love into three partly overlapping stages: lust, attraction, and attachment. Lust exposes people to others; romantic attraction encourages people to focus their energy on mating; and attachment involves tolerating the spouse (or indeed the child) long enough to rear a child into infancy.
Simplified overview of the chemical basis of love
Lust is the initial passionate sexual desire that promotes mating, and involves the increased release of chemicals such as testosterone and estrogen. These effects rarely last more than a few weeks or months. Attraction is the more individualized and romantic desire for a specific candidate for mating, which develops out of lust as commitment to an individual mate forms. Recent studies in neuroscience have indicated that as people fall in love, the brain consistently releases a certain set of chemicals, including pheromones, dopamine, norepinephrine, and serotonin, which act in a manner similar to amphetamines, stimulating the brain's pleasure center and leading to side effects such as increased heart rate, loss of appetite and sleep, and an intense feeling of excitement. Research has indicated that this stage generally lasts from one and a half to three years.[16]
Since the lust and attraction stages are both considered temporary, a third stage is needed to account for long-term relationships. Attachment is the bonding that promotes relationships lasting for many years and even decades. Attachment is generally based on commitments such as marriage and children, or on mutual friendship based on things like shared interests. It has been linked to higher levels of the chemicals oxytocin and vasopressin to a greater degree than short-term relationships have.[16] Enzo Emanuele and coworkers reported the protein molecule known as the nerve growth factor (NGF) has high levels when people first fall in love, but these return to previous levels after one year.[17]

Psychological basis

Canadian marriage. Homosexual love -in fact, homosexuality itself- is punished by law in several countries of the world.
Psychology depicts love as a cognitive and social phenomenon. Psychologist Robert Sternberg formulated a triangular theory of love and argued that love has three different components: intimacy, commitment, and passion. Intimacy is a form in which two people share confidences and various details of their personal lives, and is usually shown in friendships and romantic love affairs. Commitment, on the other hand, is the expectation that the relationship is permanent. The last and most common form of love is sexual attraction and passion. Passionate love is shown in infatuation as well as romantic love. All forms of love are viewed as varying combinations of these three components. American psychologist Zick Rubin seeks to define love by psychometrics. His work states that three factors constitute love: attachment, caring, and intimacy.[18] [19]
Following developments in electrical theories such as Coulomb's law, which showed that positive and negative charges attract, analogs in human life were developed, such as "opposites attract." Over the last century, research on the nature of human mating has generally found this not to be true when it comes to character and personality—people tend to like people similar to themselves. However, in a few unusual and specific domains, such as immune systems, it seems that humans prefer others who are unlike themselves (e.g., with an orthogonal immune system), since this will lead to a baby that has the best of both worlds.[20] In recent years, various human bonding theories have been developed, described in terms of attachments, ties, bonds, and affinities.
Grandmother and grandchild, Sri Lanka
Some Western authorities disaggregate into two main components, the altruistic and the narcissistic. This view is represented in the works of Scott Peck, whose work in the field of applied psychology explored the definitions of love and evil. Peck maintains that love is a combination of the "concern for the spiritual growth of another," and simple narcissism.[21] In combination, love is an activity, not simply a feeling.
Noted psychologist Eric Fromm also maintained in his book "The art of loving" that love is not merely a feeling but is also actions, and that in fact, the "feeling" of love is superficial in comparison to ones commitment to love via a series of loving actions over time.[22] In this sense, Fromm held that love is ultimately not a feeling at all, but rather is a commitment to, and adherence to, loving actions towards another, ones self, or many others, over a sustained duration.[23] Fromm also described Love as a conscious choice that in it's early stages might originate as an involuntary feeling, but which then later no longer depends on those feelings, but rather depends only on conscious commitment.[24]

Comparison of scientific models

Biological models of love tend to see it as a mammalian drive, similar to hunger or thirst.[15] Psychology sees love as more of a social and cultural phenomenon. There are probably elements of truth in both views. Certainly love is influenced by hormones (such as oxytocin), neurotrophins (such as NGF), and pheromones, and how people think and behave in love is influenced by their conceptions of love. The conventional view in biology is that there are two major drives in love: sexual attraction and attachment. Attachment between adults is presumed to work on the same principles that lead an infant to become attached to its mother. The traditional psychological view sees love as being a combination of companionate love and passionate love. Passionate love is intense longing, and is often accompanied by physiological arousal (shortness of breath, rapid heart rate); companionate love is affection and a feeling of intimacy not accompanied by physiological arousal.

Cultural views

Persian

Rumi, Hafez and Sa'di are icons of the passion and love that the Persian culture and language present. The Persian word for love is eshgh, derived from the Arabic ishq, however is considered by most to be too stalwart a term for interpersonal love and is more commonly substituted for 'doost dashtan' ('liking'). In the Persian culture, everything is encompassed by love and all is for love, starting from loving friends and family, husbands and wives, and eventually reaching the divine love that is the ultimate goal in life. Over seven centuries ago, Sa'di wrote:
The children of Adam are limbs of one body
Having been created of one essence.
When the calamity of time afflicts one limb
The other limbs cannot remain at rest.
If you have no sympathy for the troubles of others
You are not worthy to be called by the name of "man."

Chinese and other Sinic cultures

This article contains Chinese text. Without proper rendering support, you may see question marks, boxes, or other symbols instead of Chinese characters.
"Ai," the traditional Chinese character for love (愛) consists of a heart (middle) inside of "accept," "feel," or "perceive," which shows a graceful emotion. It can also be interpreted as a hand offering ones heart to another hand.
Two philosophical underpinnings of love exist in the Chinese tradition, one from Confucianism which emphasized actions and duty while the other came from Mohism which championed a universal love. A core concept to Confucianism is Ren ("benevolent love", 仁), which focuses on duty, action and attitude in a relationship rather than love itself. In Confucianism, one displays benevolent love by performing actions such as filial piety from children, kindness from parent, loyalty to the king and so forth.
The concept of Ai (愛) was developed by the Chinese philosopher Mozi in the 4th century BC in reaction to Confucianism's benevolent love. Mozi tried to replace what he considered to be the long-entrenched Chinese over-attachment to family and clan structures with the concept of "universal love" (jiān'ài, 兼愛). In this, he argued directly against Confucians who believed that it was natural and correct for people to care about different people in different degrees. Mozi, by contrast, believed people in principle should care for all people equally. Mohism stressed that rather than adopting different attitudes towards different people, love should be unconditional and offered to everyone without regard to reciprocation, not just to friends, family and other Confucian relations. Later in Chinese Buddhism, the term Ai (愛) was adopted to refer to a passionate caring love and was considered a fundamental desire. In Buddhism, Ai was seen as capable of being either selfish or selfless, the latter being a key element towards enlightenment.
In contemporary Chinese, Ai (愛) is often used as the equivalent of the Western concept of love. Ai is used as both a verb (e.g. wo ai ni 我愛你, or "I love you") and a noun (such as aiqing 愛情, or "romantic love"). However, due to the influence of Confucian Ren, the phrase ‘Wo ai ni’ (I love you) carries with it a very specific sense of responsibility, commitment and loyalty. Instead of frequently saying "I love you" as in some Western societies, the Chinese are more likely to express feelings of affection in a more casual way. Consequently, "I like you" (Wo xihuan ni, 我喜欢你) is a more common way of expressing affection in Chinese; it is more playful and less serious.[25] This is also true in Japanese (suki da, 好きだ). The Chinese are also more likely to say "I love you" in English or other foreign languages than they would in their mother tongue.

Japanese

In Japanese Buddhism, ai (愛) is passionate caring love, and a fundamental desire. It can develop towards either selfishness or selflessness and enlightenment. Amae (甘え), a Japanese word meaning "indulgent dependence," is part of the child-rearing culture of Japan. Japanese mothers are expected to hug and indulge their children, and children are expected to reward their mothers by clinging and serving. Some sociologists have suggested that Japanese social interactions in later life are modeled on the mother-child amae.

Ancient Greek

Greek distinguishes several different senses in which the word "love" is used. For example, Ancient Greek has the words philia, eros, agape, storge, and xenia. However, with Greek (as with many other languages), it has been historically difficult to separate the meanings of these words totally. At the same time, the Ancient Greek text of the Bible has examples of the verb agapo having the same meaning as phileo.
Agape (ἀγάπη agápē) means love in modern-day Greek. The term s'agapo means I love you in Greek. The word agapo is the verb I love. It generally refers to a "pure," ideal type of love, rather than the physical attraction suggested by eros. However, there are some examples of agape used to mean the same as eros. It has also been translated as "love of the soul."
Eros (ἔρως érōs) (from the Greek deity Eros) is passionate love, with sensual desire and longing. The Greek word erota means in love. Plato refined his own definition. Although eros is initially felt for a person, with contemplation it becomes an appreciation of the beauty within that person, or even becomes appreciation of beauty itself. Eros helps the soul recall knowledge of beauty and contributes to an understanding of spiritual truth. Lovers and philosophers are all inspired to seek truth by eros. Some translations list it as "love of the body."
Philia (φιλία philía), a dispassionate virtuous love, was a concept developed by Aristotle. It includes loyalty to friends, family, and community, and requires virtue, equality, and familiarity. Philia is motivated by practical reasons; one or both of the parties benefit from the relationship. It can also mean "love of the mind."
Storge (στοργή storgē) is natural affection, like that felt by parents for offspring.
Xenia (ξενία xenía), hospitality, was an extremely important practice in Ancient Greece. It was an almost ritualized friendship formed between a host and his guest, who could previously have been strangers. The host fed and provided quarters for the guest, who was expected to repay only with gratitude. The importance of this can be seen throughout Greek mythology—in particular, Homer's Iliad and Odyssey.

Turkish (Shaman & Islamic)

In Turkish, the word "love" comes up with several meanings. A person can love a god, a person, parents, or family. But that person can "love" just one person from the opposite sex, which they call the word "aşk." Aşk is a feeling for to love, or being "in love" (Aşık), as it still is in Turkish today. The Turks used this word just for their loves in a romantic or sexual sense. If a Turk says that he is in love (Aşık) with somebody, it is not a love that a person can feel for his or her parents; it is just for one person, and it indicates a huge infatuation. The word is also common for Turkic languages, such as Azerbaijani (eşq) and Kazakh (ғашық).

Ancient Roman (Latin)

The Latin language has several different verbs corresponding to the English word "love." Amāre is the basic word for to love, as it still is in Italian today. The Romans used it both in an affectionate sense as well as in a romantic or sexual sense. From this verb come amans—a lover, amator, "professional lover," often with the accessory notion of lechery—and amica, "girlfriend" in the English sense, often as well being applied euphemistically to a prostitute. The corresponding noun is amor (the significance of this term for the Romans is well illustrated in the fact, that the name of the City, Rome—in Latin: Roma—can be viewed as an anagram for amor, which was used as the secret name of the City in wide circles in ancient times),[26] which is also used in the plural form to indicate love affairs or sexual adventures. This same root also produces amicus—"friend"—and amicitia, "friendship" (often based to mutual advantage, and corresponding sometimes more closely to "indebtedness" or "influence"). Cicero wrote a treatise called On Friendship (de Amicitia), which discusses the notion at some length. Ovid wrote a guide to dating called Ars Amatoria (The Art of Love), which addresses, in depth, everything from extramarital affairs to overprotective parents.
Complicating the picture somewhat, Latin sometimes uses amāre where English would simply say to like. This notion, however, is much more generally expressed in Latin by placere or delectāre, which are used more colloquially, the latter used frequently in the love poetry of Catullus. Diligere often has the notion "to be affectionate for," "to esteem," and rarely if ever is used for romantic love. This word would be appropriate to describe the friendship of two men. The corresponding noun diligentia, however, has the meaning of "diligence" or "carefulness," and has little semantic overlap with the verb. Observare is a synonym for diligere; despite the cognate with English, this verb and its corresponding noun, observantia, often denote "esteem" or "affection." Caritas is used in Latin translations of the Christian Bible to mean "charitable love"; this meaning, however, is not found in Classical pagan Roman literature. As it arises from a conflation with a Greek word, there is no corresponding verb.

Religious views

Abrahamic religions

Robert Indiana's 1977 Love sculpture spelling ahava in Israel

Judaism

In Hebrew, Ahava is the most commonly used term for both interpersonal love and love between God and God's creations. Chesed, often translated as loving-kindness, is used to describe many forms of love between human beings.
The commandment to love other people is given in the Torah, which states, "Love your neighbor like yourself" (Leviticus 19:18). The Torah's commandment to love God "with all your heart, with all your soul and with all your might" (Deuteronomy 6:5) is taken by the Mishnah (a central text of the Jewish oral law) to refer to good deeds, willingness to sacrifice one's life rather than commit certain serious transgressions, willingness to sacrifice all of one's possessions, and being grateful to the Lord despite adversity (tractate Berachoth 9:5). Rabbinic literature differs as to how this love can be developed, e.g., by contemplating divine deeds or witnessing the marvels of nature. As for love between marital partners, this is deemed an essential ingredient to life: "See life with the wife you love" (Ecclesiastes 9:9). The biblical book Song of Solomon is considered a romantically phrased metaphor of love between God and his people, but in its plain reading, reads like a love song. The 20th-century Rabbi Eliyahu Eliezer Dessler is frequently quoted as defining love from the Jewish point of view as "giving without expecting to take" (from his Michtav me-Eliyahu, Vol. 1).

Christianity

Sacred Love Versus Profane Love (1602–03) by Giovanni Baglione
The Christian understanding is that love comes from God. The love of man and woman—eros in Greek—and the unselfish love of others (agape), are often contrasted as "ascending" and "descending" love, respectively, but are ultimately the same thing.[27]
There are several Greek words for "love" that are regularly referred to in Christian circles.
  • Agape: In the New Testament, agapē is charitable, selfless, altruistic, and unconditional. It is parental love, seen as creating goodness in the world; it is the way God is seen to love humanity, and it is seen as the kind of love that Christians aspire to have for one another.
  • Phileo: Also used in the New Testament, phileo is a human response to something that is found to be delightful. Also known as "brotherly love."
  • Two other words for love in the Greek language, eros (sexual love) and storge (child-to-parent love), were never used in the New Testament.
Christians believe that to Love God with all your heart, mind, and strength and Love your neighbor as yourself are the two most important things in life (the greatest commandment of the Jewish Torah, according to Jesus; cf. Gospel of Mark chapter 12, verses 28–34). Saint Augustine summarized this when he wrote "Love God, and do as thou wilt."
The Apostle Paul glorified love as the most important virtue of all. Describing love in the famous poem in 1 Corinthians, he wrote, "Love is patient, love is kind. It does not envy, it does not boast, it is not proud. It is not rude, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. Love does not delight in evil but rejoices with the truth. It always protects, always trusts, always hopes, and always perseveres." (1 Cor. 13:4–7, NIV)
The Apostle John wrote, "For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life. For God did not send his Son into the world to condemn the world, but to save the world through him." (John 3:16–17, NIV) John also wrote, "Dear friends, let us love one another for love comes from God. Everyone who loves has been born of God and knows God. Whoever does not love does not know God, because God is love." (1 John 4:7–8, NIV)
Saint Augustine says that one must be able to decipher the difference between love and lust. Lust, according to Saint Augustine, is an overindulgence, but to love and be loved is what he has sought for his entire life. He even says, “I was in love with love.” Finally, he does fall in love and is loved back, by God. Saint Augustine says the only one who can love you truly and fully is God, because love with a human only allows for flaws such as “jealousy, suspicion, fear, anger, and contention.” According to Saint Augustine, to love God is “to attain the peace which is yours.” (Saint Augustine's Confessions)
Christian theologians see God as the source of love, which is mirrored in humans and their own loving relationships. Influential Christian theologian C.S. Lewis wrote a book called The Four Loves. Benedict XVI wrote his first encyclical on "God is love". He said that a human being, created in the image of God, who is love, is able to practice love; to give himself to God and others (agape) and by receiving and experiencing God's love in contemplation (eros). This life of love, according to him, is the life of the saints such as Teresa of Calcutta and the Blessed Virgin Mary and is the direction Christians take when they believe that God loves them.[27]
In Christianity the practical definition of love is best summarised by St. Thomas Aquinas, who defined love as "to will the good of another," or to desire for another to succeed.[10] This is the explanation of the Christian need to love others, including their enemies. As Thomas Aquinas explains, Christian love is motivated by the need to see others succeed in life, to be good people.

Islam and Arab

In a sense, love does encompass the Islamic view of life as universal brotherhood that applies to all who hold the faith. There are no direct references stating that God is love, but amongst the 99 names of God (Allah), there is the name Al-Wadud, or "the Loving One," which is found in Surah [Qur'an 11:90] as well as Surah [Qur'an 85:14]. It refers to God as being "full of loving kindness." All who hold the faith have God's love, but to what degree or effort he has pleased God depends on the individual itself.
Ishq, or divine love, is the emphasis of Sufism. Sufis believe that love is a projection of the essence of God to the universe. God desires to recognize beauty, and as if one looks at a mirror to see oneself, God "looks" at itself within the dynamics of nature. Since everything is a reflection of God, the school of Sufism practices to see the beauty inside the apparently ugly. Sufism is often referred to as the religion of love. God in Sufism is referred to in three main terms, which are the Lover, Loved, and Beloved, with the last of these terms being often seen in Sufi poetry. A common viewpoint of Sufism is that through love, humankind can get back to its inherent purity and grace. The saints of Sufism are infamous for being "drunk" due to their love of God; hence, the constant reference to wine in Sufi poetry and music.

Eastern religions

Buddhism

In Buddhism, Kāma is sensuous, sexual love. It is an obstacle on the path to enlightenment, since it is selfish. Karuṇā is compassion and mercy, which reduces the suffering of others. It is complementary to wisdom and is necessary for enlightenment. Adveṣa and mettā are benevolent love. This love is unconditional and requires considerable self-acceptance. This is quite different from ordinary love, which is usually about attachment and sex and which rarely occurs without self-interest. Instead, in Buddhism it refers to detachment and unselfish interest in others' welfare.
The Bodhisattva ideal in Mahayana Buddhism involves the complete renunciation of oneself in order to take on the burden of a suffering world. The strongest motivation one has in order to take the path of the Bodhisattva is the idea of salvation within unselfish, altruistic love for all sentient beings.

Hinduism

Kama (left) with Rati on a temple wall of Chennakesava Temple, Belur
In Hinduism, kāma is pleasurable, sexual love, personified by the god Kamadeva. For many Hindu schools, it is the third end (artha) in life. Kamadeva is often pictured holding a bow of sugar cane and an arrow of flowers; he may ride upon a great parrot. He is usually accompanied by his consort Rati and his companion Vasanta, lord of the spring season. Stone images of Kamadeva and Rati can be seen on the door of the Chennakeshava temple at Belur, in Karnataka, India. Maara is another name for kāma.
In contrast to kāma, prema – or prem – refers to elevated love. Karuna is compassion and mercy, which impels one to help reduce the suffering of others. Bhakti is a Sanskrit term, meaning "loving devotion to the supreme God." A person who practices bhakti is called a bhakta. Hindu writers, theologians, and philosophers have distinguished nine forms of bhakti, which can be found in the Bhagavata Purana and works by Tulsidas. The philosophical work Narada Bhakti Sutras, written by an unknown author (presumed to be Narada), distinguishes eleven forms of love.

Sunday, February 27, 2011

World's Most Extreme Deserts

Around one third of the Earth's land is covered with deserts, the arid areas of little rain and poor vegetation. The most extreme non-polar deserts are some record-breaking destinations that feature the driest, hottest or saltiest places on our planet's surface.

The Namib Desert. Namibia. The world's oldest desert.



The Namib Desert, stretching along the coast of Namibia, Africa, has experienced arid conditions for at least 55 million years, making it the oldest desert in the world. Namib receives less than 10 mm (0.4 inches) of rain annually. This massive desert of an area around 80 900 square km (31 200 square miles) is almost completely barren and uninhabited, but it is home to one of the tallest sand dunes that exceed 300 meters (980 ft).



The Atacama Desert. Chile. The world's driest desert.



The Atacama Desert in northern Chile is one of the driest places on Earth. It is literally rainless, as it is locked between the Andes and the Chilean Coast Range, and therefore, it receives almost no rain. The average rainfall in this part of Chile is 1 millimeter (0.04 in) per year, but some regional weather stations have never reported a single drop. It is so dry that the local mountains that exceed 6,500 meters (22,000 ft) have no glaciers.


The Uyuni Desert. Bolivia. The world's saltiest desert.



The Uyuni Desert in Bolivia is the world's largest salt desert. It covers 10,582 square km (4,085 square miles) and contains 10 billion tons of salt. This planet's largest salt flat used to be an inland sea called Lake Minchin that dried up and left behind a huge surface covered with salt. Besides salt, Salar de Uyuni holds half of the world's reserves of lithium.


The Aralkum. The world's youngest desert. Uzbekistan and Kazakhstan.



The Aral Sea that lies between Kazakhstan and Uzbekistan used to be the world's fourth largest saline body of water that covered the area of 68,000 sq km. Since the 1960s, however, the sea has been gradually disappearing due to the Soviet Union irrigation projects. In 2007 the sea was 10% of its original size, and was replaced by the youngest desert on our planet - the Aralkum.



The Sahara. The world's largest desert.The North Africa.



The Sahara, "the Greatest Desert", covering most of Northern Africa is almost as large as the continent of Europe or the territory of the USA. It takes up 9,000,000 square kilometers (3,500,000 sq mi) and is bounded to the west by the Atlantic Ocean and to the east by the Red Sea. The desert covers huge parts of eleven African countries such as, among others, Egypt, Morocco or Tunisia. The Libyan Desert, part of Sahara, reported the world's highest temperature of 57.8 °C (136.0 °F) in 1922.
Sahara. By nunavut

The Carcross Desert. The world's smallest desert. Canada.



The Canadian Carcross Desert, located outside Yukon, has only 1 square mile (2.6 km2). It is considered to be the world's smallest desert, though it is actually too humid to be called a true desert. Nevertheless, it is much drier than the surrounding region, with less than 50 cm (19 in) of rain annually.

American Terrorism












8 Most Dangerous Places to Live on the Earth

Here’s the most dangerous places to live in the world. People sometime living in the places that have high risk to their life. So here’s some of the places that categorizes with dangerous for human to live.

8. China’s Creeping Sandbox: Minquin County, China

Chinas Creeping Sandbox Minquin County China dangerous places to live 8 Most Dangerous Places to Live on the Earth
Minquin County China
Trapped between two creeping deserts, the once fertile oasis of Minqin County, in northwest Gansu province, lives on borrowed time. The double whammy of a decade-long drought and the upriver diversion of water from its lifeline, the Shiyang River, have left Minqin to wither into the Tengger desert, which approaches from the southeast, and the Badain Jaran, closing in from the northwest. In total, since 1950, the deserts have swallowed up more than 100 square miles. During that same period, the population there has risen from 860,000 to more than 2 million.
As of 2004, the deserts were approaching at a rate of 10 meters per year. With more than 130 days of wind and dust each year, that rate is unlikely to slow. Faced with rapid desertification, the Chinese government has begun relocating displaced farmers, as arable land has decreased from 360 square miles to fewer than 60.

7. The I-44 Tornado Corridor: Oklahoma City/Tulsa, Oklahoma

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Oklahoma Tulsa USA
More than 1 million people reside along the Interstate 44 corridor that runs between Oklahoma City and Tulsa, the Sooner State’s two most populous metropolitan areas. Each spring, as the cool, dry air from the Rocky Mountains glides across the lower plains, and the warm, wet air of the Gulf Coast comes north to meet it, the residents of this precarious stretch, locally calledTornado Alley, settle in for twister season.
Since 1890, more than 120 tornados have struck Oklahoma City and the surrounding area, which currently has a population of approximately 700,000. On May 3, 1999, an outbreak of 70 tornados stretched across Oklahoma, Kansas and Texas. Several of the most destructive storms swept through Oklahoma City, destroying 1700 homes and damaging another 6500. Even with modern prediction capabilities and early-warning systems, 40 people died when an F-5 twister tore through Oklahoma City. In addition to the loss of life, this display of natural devastation caused more than $1 billion in damage. Since 1950, the longest the area has gone without atornado is five years—from 1992 to 1998. (As if making up for lost time, in the 11 months that followed that record lull, 11 tornados hit.) For only three other periods during the last half-century has Oklahoma City gone more than two years without atornado.

6. Hurricane Capital of the World: Grand Cayman

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Cayman island
The Cayman Islands, a British territory situated 150 miles south of Cuba, are best known as a tropical playground for the champagne and caviar set, who come to the islands for pristine Caribbean beaches, world-class diving, and lax banking regulations. Less alluring is the islands’ other reputation as “hurricane capital of the world.” According to the tropical-storm-tracking website hurricanecity.com, Grand Cayman, the largest of the three Cayman isles, is hit or brushed by at least one hurricane every 2.16 years, more than any other locale in the Atlantic basin. Since 1871, 64 storms have battered the low-lying limestone formation, often with catastrophic results.
In 2004, Hurricane Ivan, a Category 5 storm with wind speeds approaching 150 miles per hour, dumped a foot of rain on Grand Cayman. A 10-foot storm surge followed, submerging a quarter of the island. An estimated 70 percent of the island’s buildings were destroyed, and its 40,000 inhabitants were left without power or clean water for days.

5. The Ephemeral Isles: The Maldives

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Maldives
The Maldives are such a dangerous place that Muhammed Nasheed, upon taking office in 2008, made it one his first items of business as the Maldives’ first democratically elected president to announce a plan to create a fund for financing the relocation of the entire population.
The Maldives is a confederation of 1190 islands and atolls in the Indian Ocean. Its highest point of elevation is little more than 6 feet, and, sometime in the not-too-distant future, it is likely to be swallowed whole by rising sea levels. A 2005 assessment by the United States Geological Survey, conducted after the 2004 Indian Ocean tsunami, called the Maldives one of the Earth’s youngest land masses, adding that they’re not long for life above water. According to the report, the islands “should be considered ephemeral features over geologic time.”
By President Nasheed’s reckoning, the people of the Maldives would be well-served to find someplace else—India or Sri Lanka were floated as potential refuges—lest they too become ephemeral. Recent events support his decision to invest money earned through tourism in a relocation fund: The 2004tsunami, which occurred at low tide, swept over the island, leaving 10 percent of the country uninhabitable. Of the Maldives ’ 300,000 citizens, one-third were left homeless, and more than 80 people died. In 1987, during so-called “king tides,” the capital of Malé, an island city covering 1 square mile, was completely inundated. The effects of these disasters were compounded by the mining of the coral reefs that surround the islands, which has made them highly susceptible to sea erosion.

4. The African Lake of Death: Lake Kivu, Democratic Republic of Congo/Rwanda

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Kivu lake Congo Rwanda
Lake Kivu, located along the border between the Democratic Republic of Congo and Rwanda, is one of Africa’s Great Lakes. Deep below the surface of this lake’s 2700 square miles, there are 2.3 trillion cubic feet of methane gas, along with 60 cubic miles of carbon dioxide trapped beneath the lake under the pressure of the water and earth. If released from the depths, these gases could spread a cloud of death over the 2 million Africans who make their home in the Lake Kivu basin.
The precedent for this concern stems from a pair of events that occurred in the 1980s at two other African lakes with similar chemical compositions. In 1984, 37 people died around Cameroon’s Lake Monoun in a limnic eruption. Three years later, at Lake Nyos, also in Cameroon, 80 cubic meters of CO2 were released from the water. Subsequently, 1700 people died from exposure to the toxic gas. These incidents were apparently caused by volcanic activity below the lakes, which triggered the release of the gas. Similar activity is believed to occur beneath Lake Kivu, causing many to worry that this area is next. A report from the United Nations’ Environmental Program went so far as to call the three bodies “Africa’s Killer Lakes,” and said Lake Kivu was cause for “serious concern.”

3. Haiti’s Perfect Storms: Gonaïves, Haiti

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Gonaives haiti
First came tropical storm Fay on August 16. A week later, Hurricane Gustav blew through. Following in quick succession were Hurricanes Hanna and Ike. In the span of just one month, the coastal city of Gonaïves, one of Haiti’s five largest cities, found itself on the receiving end of four devastating tropical cyclones. When the last storm passed, Gonaïves had practically been washed out to sea. Much of the city was buried under mud, or submerged in filthy water that stood 12 feet deep in some places. The death toll ran close to 500.
But the storms of August to September 2008 weren’t the most deadly in Gonaïves’ recent history. In 2004, the city of 104,000 took a severe beating from Hurricane Jeanne. Three thousand Haitians died when the Category 3 storm hit and leveled large swaths of the city.
What makes Gonaïves so susceptible to destruction by hurricane? Aside from its coastal location on the Gulf of Gonâve, smack-dab in the cyclone-inclined Caribbean, Gonaïves rests on a flood plain prone to washing out when inland rivers swell. Furthermore, Haitians rely on wood to make charcoal, their primary source of fuel, and this has led to massive deforestation of the hillsides surrounding the city. As a result, when the rains come, the hills around Gonaïves melt away and mudslides nearly bury the city.

2. The Mountain of Fire: Mount Merapi, Indonesia

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Mount Merapi
Even during its most tranquil periods, Mount Merapi, on the island of Java, smolders. Smoke ominously floats from its mouth, 10,000 feet in the sky. “Fire Mountain,” as its name translates to English, has erupted about 60 times in the past five centuries, most recently in 2006. Before that, a 1994 eruption sent forth a lethal cloud of scalding hot gas, which burned 60 people to death. In 1930, more than 1000 people died when Merapi spewed lava over 8 square miles around its base, the high death toll being the result of too many people living too close.
In spite of this volatile history, approximately 200,000 villagers reside within 4 miles of the volcano. But Merapi is just one example of Javans tempting fate in the proximity of active volcanoes—it’s estimated that 120 million of the island’s residents live at the foot of 22 active volcanoes.

1. The Cold Pole: Verkhoyansk, Russia

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Verkhoyansk, Russia
On the frigid taiga, 3000 miles east of Moscow, deep in the heart of Siberia, sits Verkhoyansk, the oldest city above the Arctic Circle. For more than three centuries, Russians have continuously resided here, braving endless winters on the banks of the Yana River, which is frozen solid for nine months of the year. Today, approximately 1500 people live here.
Verkhoyansk lays claim to the title of coldest city in the world, the so-called Cold Pole. It’s hard to dispute the designation, when you consider that from September to March the city averages fewer than 5 hours of sunlight each day. (In December and January, there is nearly no sunlight.) Winter temperatures there typically fall between minus 60 and minus 40 degrees Fahrenheit. The low, recorded in the late 19th century, was minus 90.
Nowadays, the city is attempting to attract “extreme tourists,” who are drawn by the intense cold. For much of its history, however, Verkhoyansk was a preferred exile destination, used first by the czars, then later by the Soviets. In the 20th century, Verkoyansk’s population peaked at 2500 residents.