Smart Life- A Woman’s Guide To Excellence E-Book

Rittik Chandra

• Herausgeber: BookRix
• Kategorie: Ratgeber
• Sprache: Englisch

Veröffentlichungsjahr: 2014

Beschreibung

"Smart Life- A Woman’s Guide To Excellence" offers the best guide which reflects upon those subjects, connected with the welfare of every women. Let us but pursue excellence, and happiness will almost inevitably follow. Let every woman aspire to high degrees of purity and excellence. Let her great aim be, to be personally holy—like God her Saviour. To this end and with this aim, let her be ready to set aside, if necessary, father and mother, and brother and sister—yes, and her own life also,—assured that if she does it with a sacred regard to God and duty, all will be well. Let her but follow God according to the gospel plan, if it lead her to prison and to death. But it will not thus lead her. For every self-denial or self-sacrifice it involves, she will secure, as a general rule, manifold more in this present life, and in the world to come, life everlasting.

Leseprobe

Rittik Chandra

Smart Life- A Woman’s Guide To Excellence

TO ALL WOMEN OF THE WORLDBookRix GmbH & Co. KG81371 Munich

SMART LIFE- A WOMAN’S GUIDE TO EXCELLENCE

SMART LIFE- A WOMAN’S GUIDE TO EXCELLENCE

BY

RITTIK CHANDRA

Cover designed by: RITTIK CHANDRA

© All rights reserved by RITTIK CHANDRA

Female Responsibilities

Much has been said, within a few years, of the duties, responsibilities, &c., of young men, especially the young men of our republic. A great deal that has been said, has, in my view, been appropriate and well-timed. My own attention has been frequently turned to the same class of individuals; nor do I regret it. My only regret is, that what I have said, has not been said to better purpose. Counsels and cautions to young men, standing on slippery places as they confessedly do, can hardly be too numerous, provided those who give them, use discretion, and remember their responsibility, not only to the tribunal of public opinion, but to a tribunal still higher.

The snares, the dangers, the difficulties, the influence, the responsibilities of young men—can hardly be overrated. Would that they could be so trained and directed as fully to understand them, and govern themselves accordingly! Would that they could be made to exert that moral influence in the salvation of our race—politically no less than morally, nationally no less than individually—of which they are so capable.

Yet, after every concession of this kind, I am compelled to believe that the responsibilities and influence of young women—to say nothing at present of their dangers—are much weightier than those of young men. I am decidedly of opinion, that the future holiness and happiness of the world in which we live, depend much more on the character of the rising generation of the female sex, than on the character of our young men.

It was said by Dr. Rush, long ago, that mothers and school-masters plant the seeds of nearly all the good and evil in our world.

Presuming that by school-masters he meant teachers of both sexes, will anyone doubt the truth of his assertion? Will any one doubt the justness of a remark in the late "Western Review," that if this world is ever to become a better and a happier world, woman must be foremost, if not the principal agent in rendering it so?

But as mothers are never mothers till they have been daughters, is it not obvious that the right education of these last is as great a work as any to which human mind and human effort have ever been called? If woman moves the world, intellectually, morally, and even, in effect, politically—as no doubt she does—is it not of primary importance that she be taught, as well as teach herself, to move it right?

Can it be necessary to advert, in this place, to the well-known and acknowledged fact, that almost every man of extensive influence, for good or for evil, whom the world has produced, became what he was through maternal influence? Caesar, and Caligula, and Talleyrand, and Napoleon, became what they were in consequence of their mothers, no less than Alfred, and Doddridge, and Howard, and Washington. For let it not be forgotten that mothers and teachers, according to Dr. Rush—and, in fact, according to common observation, too—plant the seeds of the world of evil no less than of the world of good. How exceedingly important, then, that they should be well educated, "from whom," in the language of another writer, "our virtues are, and from whom our vices may be"—we would add must be—"derived;" at least in no small proportion!

But I am using the term education without explaining it. Let me, then, ere I proceed to say more on the subject of female responsibility, explain what I mean by education, especially female education.

Mere instruction in the sciences is, indeed, education; it is, however, but a very small part of it. To educate, is to train up. In this view, all are of course educated; and everything which has an influence in developing mind or body, and in training up, either for good or for evil, is entitled, justly, to the name of education.

But if the above definition be just—if whatever concerns our development, or the formation of any part of our character, physical, intellectual, social or moral, is education—then it must follow that there are two kinds of education, bad and good. All persons, places and things, which affect us (and what does not affect us?) and influence us, for good or for evil, must educate us.

I am aware that this definition is not new: still, it is not generally received, or if received, not generally acted upon. There is still an almost universal clinging to the old, inadequate, incorrect idea, that the principal part of education consists in the cultivation of the intellect; and that, too, by set lessons; received, for the most part, at the schools. The true idea of education, therefore, must be continually enforced, till it becomes common property, and until mankind act as if they believed what they profess in regard to it.

When Solomon says, "Train up a child in the way he should go," he is talking of what I call education; and the kind of education which he is there recommending, is good education. I do not believe he had the schools in his mind—the infant school, the Sabbath school, the common school, the high school, or the university.

Far be it from me to attempt to detract from the value of our schools; on the contrary, I regard them as of inestimable worth, when duly attended to. What I insist on is, that they are not the all in all of education; and that, in fact, their influence in training up or forming good character, is so trifling—that is, comparatively—that they scarcely deserve to be thought of when speaking of education, as a whole, especially the education of daughters. And though one of the tribes of the nation to which Solomon belonged, over which he reigned, and for whom, in particular, he wrote, is said to have been school-masters by profession, and another priests, I can hardly conceive that when he was inspired to give the educational advice just alluded to, he ever turned so much as a thought to the little corner of Palestine allotted to Simeon, or to the Levites in their respective but more scattered stations.

Solomon was, in all probability, addressing himself chiefly to the fathers and mothers, and grand-fathers and grand-mothers, and other relatives of Israel; the class who, by their united influence, make the son and daughter, and grand-son and grand-daughter, what they are—a blessing or a curse to the world in which they are to live. For, according as children are brought up by these teachers, and by the influences which are shed upon them from day to day and from hour to hour, so are they well or ill educated.

If I have been successful in presenting the meaning of a term which is not only frequently used in this book, but almost everywhere else, it will follow, as a matter of course, that I do not attach too much importance to the education of daughters themselves, nor to their education as the teachers of others. For if to educate, is to form character, what young woman can be found, of any age or in any family, who is not a teacher?

Have young women often considered—daughters, especially—how much they influence younger brothers and sisters, if any such there are in the family where they dwell? Have they considered how much they sometimes influence the character—and how much more they might do it—not only of their school-mates and play-mates, but also of their more aged friends and companions—their parents, grand-parents, and others?

I could tell them—were this the place for it—many a true story of reading daughters who have been the means of awakening, in their aged parents, or grand-parents, or other friends, a taste for reading, which they might otherwise have gone down to the grave without acquiring. I could tell them of many a father and mother, and grand-father and grand-mother, grown grey in vice—hardened even by intemperance as well as other vices—who have been reformed by the prattle, or the reproof, or the prayers of a good daughter. Is not such a daughter a teacher?

But I am most anxious to convince young women of their responsibilities in regard to the rising generation, especially their own brothers and companions. I am anxious, if I can, to convince all who read this volume, that God has, by his providence, committed to their charge, in no small degree, the bodies, and minds, and the souls of those with whom, in this world, they are associated. That according to their own conduct, good or ill, will be, in no small measure, the health, and knowledge, and excellence of their friends and companions. That according to their efforts—attended, either by the blessing of God, or the tokens of his displeasure—will be the condition of millions, for time and for eternity.

But is it so? Are daughters, as daughters merely—to say nothing, as yet, of maternal influence—are daughters thus influential? Is it true that the destiny of millions is thus committed to their keeping?

I have seen the conduct of a whole school—I speak now of the common or district school—graduated by the conduct of a single virtuous, and amiable, and intelligent young woman, not twelve years old, who attended it. I have seen a whole Sabbath school not a little affected by the prompt attention, decorous behaviour and pious example of some elder member of an older class, to whom the younger members of classes, male and female, looked up, as to a sort of monitor, or I know not what to call it—for the impression thus made, is better seen and felt than described. The bad behaviour of a young woman, in these circumstances, is, indeed, equally influential—nay, more so, inasmuch as the current of human nature sets more readily downward than upward. Still, a good example is influential—greatly so: would that it were generally known how much so!

Suppose now that by your good behaviour and pious example in the Sabbath school, you are the means of turning the attention of one younger companion, male or female, to serious things, and of bringing down upon that young person the blessing of Almighty God. Suppose that individual should live to teach or to preach, or in some other form to bless the world, by bringing numbers to the knowledge, and love, and inculcation of the very truth which has saved his own soul—and these last, in their turn, should become apostles or missionaries to others, and so on. Is there any end, at least till the world comes to an end, of the good influence which a good Sabbath school pupil may thus exert?

But this is something more than a supposed case. Is it not, in effect, just what is actually taking place around us in the world continually? Not, indeed, that a long train of good influences has been frequently set agoing in the Sabbath school—for Sabbath schools are but of recent origin. But people have always been led along to virtue or vice, to piety or impiety, to bless the world or to prove a curse to it, by one another. A word or a look from a relative, or friend, or acquaintance, in the school or somewhere else, has often given a turn to the whole character. A word, it is said, may move a continent. Something less than a word—a look or a smile of approbation—may move more than a continent. It may move not merely a West, but an Alexander, a Caesar, a Napoleon, a Washington and a Howard—men who, in their turn, moved a world!

I have spoken of the influence which a young woman may have on millions through the medium of the Sabbath school. But if she may influence in this way, the millions of those who are to come after her, how much more may she do in forming character for the great future, in the family! Her presence in the Sabbath school is only once a week—an hour or two a day, once in seven days; whereas, her influence in the family is going on perpetually.

The clothes of Alexander the Great, are said to have been made, to a very great extent, by his sisters; and those of Augustus Caesar were made for many years, by his. And can we doubt that these young females were influential, in a great many respects, in the education of these conquerors? What could the latter have done, but for the assistance and influence of mothers and sisters? And can we have any Alexanders and Caesars, at the present day, to carry on the moral and intellectual conquests which are so necessary in the world, without the aid and co-operation of mothers and sisters?

Sisters little know—it is almost impossible for them ever to know—how much they do to bring about results,—to educate their brothers and friends, for the work which they perform, whether good or evil. The sisters of Franklin little knew what they were doing for "young Benny," as they called him, while they assisted their mother in taking care of his clothes, in preparing his food, and in ministering to his other physical wants—yes, and to the wants of his mind, too. Who can say that Benjamin Franklin would ever have been what Benjamin Franklin was, without their aid, joined to the efforts of their mother?

Many a young female, having caught, in some degree, the spirit of doing good, has sighed for opportunities. "What can I do?" she has seemed to say, "here at home. If I could be a missionary at Ceylon, or South Africa, or the Sandwich Islands, or even if I could be a teacher, I could, perhaps, do something. But as it is, I must remain a mere cypher in the world. I would do good, but I have no opportunities."

She who says this, is undoubtedly sincere. She is, however, greatly mistaken. Her opportunities for doing good—for exerting an influence to bless her race—"are neither few nor small." There is, indeed, a difference, a very great difference, in human conditions and circumstances; and yet I am persuaded, no female is so secluded as not to be able to fulfil, towards her race, a most important mission.

I know of an excellent female who is often heard lamenting her want of opportunity for usefulness. She has the spirit of doing good as she supposes, and as I fully believe. And yet she is miserable—she makes herself so—by repining continually at her want of ability to perform the good works which her heart meditates. She would rejoice to devote herself to the elevation of her race. She would gladly go to India, or the South Seas, if her age and uncultivated intellect did not exclude her from being a candidate. Now, without saying a word in disparagement of foreign missions—for the success of which I would gladly contribute largely, not only by prayers, but by pecuniary contributions—truth compels me to say of this female, that I am by no means sure she could do more for humanity, or more, in fact, for the cause of Christ, by a foreign mission, than she is now doing by a domestic one.

A domestic mission hers indeed is, in the fullest sense of the term. She is an ordinary domestic—and no more—in the family to which she belongs. But what is the condition of that family? The head of it is the distinguished teacher of a private female seminary. Here he has prepared hundreds of young women—so far, I mean, as the mere instruction of what he calls a "family school," is concerned—for usefulness as teachers, as sisters, as ministers to the aged, and as mothers to the young. Suppose he has instructed, in his comparatively excellent way, two hundred females. Suppose again one half of the females he has instructed and counselled and lived among, should, in their turn, each form as much character as he has already done—and he is yet but a middle aged man; and suppose half the disciples of each of these pupils in their turn should do the same, and thus on, till the year of our Lord 2000, only, which is, as we have reason to believe, but a little way towards the end of the world. Suppose one hundred only of each two hundred, should live to have influence, seventy-five of them as the mothers of families of the usual size, and twenty-five only, as teachers. There will then be five generations in one hundred and sixty years; and the number of children which will come under the influence of this line or succession of mothers and teachers, will be no less than ninety millions; or a number equal to six times the present population of the United States.

Now what I have here supposed, is by no means beyond the pale of possibility. Two hundred pupils is not a large number for one teacher to instruct during his whole life. Nor is twenty-five a large proportion of two hundred to become teachers. Nor is seventy-five a large number in two hundred to live to have families; nor two children in each family, upon an average, a very large number to come to maturity and have families in their turn. Besides, I have reckoned but four generations in one hundred and sixty years, exclusive of that now educating. So that I have kept my estimates within due bounds in every respect.

Do you ask what the domestic of whom I have spoken has to do with all this? I answer, much—very much indeed. Has she not rendered to the teacher in whose employ she has been, that kind of services, without which he could not have followed his occupation? And if ninety millions, or even one tenth that number of citizens should, in the course of the next two centuries, reap the benefit of his labours, and become lights in the world, is it too much to say that she has been an important aid in accomplishing the work? Nay, is it even too much to affirm that unless the part which she has acted had been performed by her or somebody else, the school could not have gone on, and two hundred young women could not have received the teacher's instructions?

Why, then, is not this humble domestic to whom I allude, a benefactor to her race—if a benefaction it is, to raise up and qualify for usefulness two hundred females—as well as he who has the whole credit of it? I will not, indeed, say that anything like as much credit is due to her as to him; but I may say, and with truth, that she was an important auxiliary in producing the results that have been mentioned.

But if a humble domestic, one who imagines herself so obscure as to be of little service to a world which perhaps estimates her services almost as low as she does herself—if such an individual may, besides the general influence of her character upon a family, be an indispensable aid in the work of sending forth to the world a host of female missionaries, equal, in the progress of less than two centuries, at the dawn of the millennium, to ninety millions, what may not be done by a sister in a well ordered family—one who is not only well educated and governed herself, but who educates and governs others well?

It may indeed be said, that a domestic, in the family of a distinguished teacher, may indirectly influence, by her labours in the way I have mentioned, a far greater number of her race than most sisters are able to do. It may, indeed, be so. There is, however, another consideration. It is chiefly the externals of education which can receive attention, even in our best private schools. Little can be done, at the best, to form character—deep, permanent, and abiding character. Blessings indeed—great blessings—such schools are; but in proportion as their numbers are increased beyond those of our larger families, in the same proportion is the influence which might be exerted by the teacher, scattered and weakened; whereas, if the number be small, the influence of those who teach by example and by precept, is concentrated, and rendered efficient. There is no certainty that the feebler influence which is exerted on ninety millions, might not do more good by being concentrated on one tenth or one twentieth that number. In other words, if the same amount of pains were taken by mothers and sisters, and the same amount of labour bestowed for the purpose, there is no certainty that the world might not as soon be rendered what it should be through the medium of family education alone, as with the aid of other influences. Christianity, when brought to bear upon the family by the united exertions of father, mother, brothers and sisters, will probably have an influence on the regeneration of the world, of which no human mind—uninspired at least—has ever yet conceived.

Would that our young females—sisters especially—had but an imperfect conception of the power they possess to labour in the cause of human improvement! Would that they had but an imperfect idea of female responsibility!

My remarks are applicable to all young women; but they are particularly so to elder sisters. To them is given in special charge, the happiness and the destiny of all younger brothers and sisters, be they ever so numerous. As the desires of Abel were to be expressed to Cain, and the latter was appointed to rule over the former, so is the elder daughter appointed to rule over those whom God has, in the same manner, committed to her trust. Happy is she who has right views of her weighty responsibilities; but thrice happy is she who not only understands her duty, but does it!

But if the moral character, much more than the physical and intellectual wellbeing of the family, is given in charge to elder sisters, and even to all sisters, it is scarcely possible for them to form a correct idea of the weight of their influence, in this respect at least, till they are past the age when that influence is most necessary, most persuasive, and most effectual.

I have seldom found a young man who had strayed long and widely from the path of virtue, who had enjoyed the society and influence of a wise, and virtuous, and attentive sister. On the contrary, I have almost uniformly found such individuals to have been in families where there were no sisters, or where the sisters were not what they ought to have been; or to have been kept at schools where there were none but our sex.

I beseech every young female reader to make herself acquainted, as far as she possibly can, with the nature of her influence, and the consequent responsibilities which devolve upon her. Let her understand that the day has gone by in which physical force was supposed to rule the world. Moral influence is now the order of the day; and they whose moral influence is most weighty and powerful, are they who most effectually bear rule. But as it is reserved for woman, when sensible, enlightened, virtuous and pious, to exercise the weightiest moral influence, consequently it is her province most effectually to bear rule. Kings, and emperors, and presidents, parliaments, and congresses, and assemblies, and courts, and legislators, and judges, may labour in vain to influence or to reform mankind, so long as female influence is not what it should be. But let females be rightly educated, and let them do what a good education will enable them to do, and vice will ere long hang her head, and virtue and piety—which alone exalt a nation, or the individuals that compose it—will resume their sway. Then will the wilderness and the solitary place be glad, and the desert rejoice and blossom as the rose.

Self-Education

Woman must be trained in the way she should go. But let us consider a little more in detail what this education or training of woman should be, and what it should accomplish.

When Agesilaus, king of Sparta, was asked what things he thought most proper for boys to learn, he replied—"Those which they ought to practise when they come to be men." Nor does this essentially differ from the direction of Solomon, which has been quoted.

If females do, in effect, rule the world, they ought, as I have before said, to be trained to sway the sceptre of moral rule in the right manner. If they now stand in the same position, as regards the world and the world's happiness, with that which boys were supposed to occupy in the days of Agesilaus, and if this thing was correct in his opinion, then it follows that a proper answer to the question, What things are most proper for girls to learn? would be—Those which they ought to practise when they come to be women.

But it will not be forgotten that the definition I have given of the term education includes much more than merely direct efforts to teach. Whatever affects the health or the progress of body, mind or soul, even though it were that in which the individual is mostly passive, as in sleep, is a part of our education.

There is one point in which the views of Agesilaus concerning education, if not incorrect, are at least defective. He appears to countenance an idea, still very prevalent, that children and youth are not only in a state of preparation for the future, but a state of preparation, merely.

They are to be taught what they ought to practise when they come to be men, according to Agesilaus; but according to the views of one who was wiser than he, they are to be trained in the way they should go. The latter view comes nearer the truth of the case than the former. It requires, or at least permits us, to train up the child to-day for the enjoyments of to-day, as well as for those of to-morrow—a point which the maxim of Agesilaus does not seem to include.

Young people are taught, almost universally—by example, if not by precept—to consider merit, if not virtue and happiness, as belonging exclusively to maturity. They are not enough assured that youth, though a state of preparation and trial, is also a state of reward; and that neither usefulness nor happiness is confined to place, age or circumstances.

I wish to see the day arrive when the young—young women, especially—will not look forward so much to a distant day and to distant circumstances, for a theatre of action, and for the rewards of action, as they are accustomed to do; for they thus deprive themselves of a vast amount of happiness which is due them in the present, without in the least enhancing the value or the pleasures of the future.

I wish to see them so educated that they will not only be what they should be, when they come to adult age, but also what they should be now. They have or should have a character to acquire now; a reputation to secure and maintain now; and a sphere of personal usefulness and happiness to occupy now.

It is true, indeed, that childhood and youth are more specially seasons of preparation, and less specially seasons of reward, than maturer and later life; but it is also equally true, that every stage of life, not excepting its very evening, is little more than a preparation for a still higher state, where reward will predominate in a degree which will make all previous preparation seem to dwindle almost to nothing.

Existence, in short, is a state of progress, having, at every step, so far as we know, its trials and rewards—the rewards always, however, predominating, and the trials diminishing, in proportion as personal holiness renders the latter unnecessary.

It will happen, unavoidably, that many young women to whom this little volume may come, will have been trained up, to the time of casting their eyes on these pages, in the old fashioned belief to which I have alluded—viz., that they can neither do nor be much in the world, except to submit passively to certain processes which have received the name of education, till their arrival at a certain size or age. The fault, reader—if such should be the case—is not chargeable, solely, on your parents. They followed a custom which they found; they did not make it. But however this may be, it is clear that your great object should now be, to see what you can do for yourself.

Now, then, here you are, twelve, fourteen, perhaps sixteen years of age. Your parents have brought you up according to the existing customs, for the future. They have not sought to make you feel your present responsibilities, your present power to do good, your present capacity for communicating and securing happiness, so much as to make you believe there are responsibilities, and powers, and capacities, and rewards, to be yours when you come to be large enough and old enough to appreciate or receive them.

But whatever your parents may have left undone in regard to the formation of your character, it is yours to do. Need I urge the necessity of the case? The present is an exceedingly important period of your life; and what is to be done, must be done quickly. But what your parents have hitherto left undone, they will be likely to continue to leave undone. Unless you apply yourself, therefore—and that immediately—to the finishing of a work, that, owing to the circumstances in which they have been and still are placed, and the views they have entertained, they have left unfinished, your education is not likely to be, by any means, so perfect as it should be. You must take it up, therefore, where they have left it; and do, for yourself, what they have not done for you. In other words, you must engage, at once, in the great work of self-education.

It may, indeed, be the case, that you are the child of parents who have done their best, and who have done it intelligently. Blessed is the young woman who has such parents, but thrice blessed are the parents themselves, if, in the performance of their work, they have the co-operation of the daughter. There must be self-education even where there are the best of parents. In fact, the work of parental training and that of self-education, should go on together; they cannot well be separated. Parental effort will produce but half its legitimate results, when not seconded by the efforts of infancy and childhood, and especially of youth. The reasons for this are so obvious that they hardly need to be repeated. No young woman can be constantly in the company of her mother; no mother can constantly watch over her daughter. In the best families there are hours of each day, when the child of every age, especially of youthful age and capacity, must be left to herself or to the influence of others. What, then, is to become of her? Is she to yield to that current of the world which everywhere sets downward?

You will say, perhaps, that she has good habit on her side, together with the counsels of good and kind parents. If so, I say again, she is highly favoured. But what if it happen to be otherwise? What if the parents happen not to be wise and discriminating, or seem unable to find time, in the bustle of a busy world, to do that which they know it were desirable to do? What then?

I repeat the sentiment, then: if you have the best of parents, you are liable, at your age, to be thrown, day after day, into new and untried circumstances—such as it were next to impossible for parents to foresee. New feelings will arise unknown to yourself, and undiscoverable by them. New passions will make their appearance—new temptations will solicit—new trials will be allotted you, In spite of the best parental efforts at education, there will still remain to you a great work of self-effort.

To assist you in it, is the leading object of this little volume. It is not a substitute for parental counsels. It is not a substitute for your own reflections. If it prove not an aid to parents, in their task, and if it encourage not the reflection and the self-efforts of the young, it will not accomplish its object.

In the preceding chapter I have endeavoured to give a general idea of education, as I understand and use the term. In this I have shown that no small part of the great work of education devolves, in the best circumstances—and much more in circumstances which are unfavourable—upon the daughter. I have shown that her whole life is a state of preparation, indeed—but also, in some measure, a state of reward.

You perceive your own character and happiness, for time and for eternity, to be placed, in no small degree and measure, in your own hands—the efforts of parents, friends and teachers to the contrary notwithstanding. You perceive the formation of that character, by the combined efforts of your parents and others and yourself, to constitute the work of your education. You perceive yourself capable—at least I hope you do—of everlasting progress; of approaching the great source of Light, and Truth, and Knowledge, and Excellence, forever and ever, though without the possibility of attaining it. You perceive that, though allied on the one side to the dust you tread on, you are allied on the other side to heaven; that though connected by ties of consanguinity to the worm you are also connected, or may be, with angels and archangels, and cherubim and seraphim, in the glorious work of unceasing progress upward toward the throne of God. Will you not, then, hail with joy, every effort of every being who would assist your spirit in its upward flight?

To educate yourself—to make progress—to ascend toward the Eternal Throne,—you must know yourself—the laws within and without you—your relations, by means of those laws, to other things and other beings—your powers, your capacities, your prerogatives. You must, moreover, know how to govern yourself in accordance with your knowledge.