People in the United States honor their parents with two special days:Mother's Day,on the second Sunday inMay,and Father's Day,on the third Sunday in June.
Mother's Day was proclaimed a day for national observance by President Woodrow Wilson in 1915.Ann Jarvis from Grafton,West Virginia,had started the idea to have a day to honor mothers.She was the one who chose the second Sunday in May and also began the custom of wearing a carnation.
In 1909,Mrs.Dodd from Spokane,Washington,thought of the idea of a day to honor fathers.She wanted to honorher own father,William Smart.After her mother died,he had the responsibility of raising a family of five sons and a daugther.In 1910,the first Father's Day was observed in Spokane.Senator Margaret Chase Smith helped to establish Father's Day as a national commemorative day,in 1972.
These days are set aside to show love and respect for parents.They raise their children and educate them to be responsible citizens.They give love and care.
These two special days are celebrated in many different ways.On Mother's Day people wear carnations.A red one symbolizes a living mother.A white one shows that the mother is dead.Many people attend religious services to honor parents.It is also a day when peolple whose parents are dead visit the cemetery.On these days families get together at home,as well as in restaurants.They often have outdoor barbecues for Father's Day.These are days of fun and good feelings and memories.
Another traditon is to give cards and gifts.Children make them in school.Many people make their own presents.These are valued more than the ones bought in stores.It is not the value of the gift is important,but it is "the thought that counts".Greeting card stores,florists,candy makers,bakeries,telephone companies,andother stores do a lot of business during these holidays.
A most curious and useful thing to realize is that one never knows the impression one iscreating on otherpeople. One may often guess pretty accurately whether it is good, bad, orindifferent — some people render it unnecessary for one to guess, they practically informone — but that is not what I mean. I mean muchmore than that. I mean that one has one's selfno mental picture corresponding to the mental picture whichone's personality leaves in theminds of one's friends. Has it ever struck you that there is a mysterious individual goingaround, walking the streets, calling at houses for tea, chatting, laughing, grumbling, arguing,and that all your friends know him and have long since added him up and come to a definiteconclusion about him — without saying more than a chance, cautious word to you; and thatthat person is you? Supposing that you came into a drawing room where you were having tea,do you think you would recognize yourself as an individuality? I think not. You would be aptto say to yourself as guests do when disturbed in drawing rooms by other guests: “Who's thischap? See ms rather queer. I hope he won't be a bore.” And yourfirst telling would be slightlyhostile. Why, even when you meet yourself in an unsuspected mirror in the very clothes thatyou have put on that very day and that you know by heart, you are almost always shocked bythe realization that you are you. And now and then, when you have gone to the glass toarrange your hair in the full sobriety of early morning, have you not looked on an absolutestranger, and has not that stranger piqued your curiosity? And if it is thus with preciseexternal details of form, colour, and movement, what may it not be with the vague complexeffect of the mental and moral individuality?
A man honestly tries to make a good impression. What is the result? The result merely is thathis friends,in the privacy of their minds, set him down as a man who tries to make a goodimpression. If much depends on the result of a sing le interview, or a couple of interviews, aman may conceivably force another to accept an impression of himself which he would like toconvey. But if the receiver of the impression is to have time at his disposal, then the giver ofthe impression may just as well sit down and put his hands in his pockets, for nothing that hecan do will modify or influence in any way the impression that he will ultimately give. The realimpress is, in the end, given unconsciously, not consciously; and further, it is receivedunconsciously, not consciously. It depends partly on both persons. And it is immutably fixedbeforehand. There can be no final deception…
Simplicity is an uprightness of soul that has no reference to self; it is different from sincerity, and itis a still higher virtue. We see many people who are sincere, without being simple; they only wish to passfor what they are, and they are unwilling to appear what they are not; they are always thinking of themselves, measuring their words, and recalling their thoughts, and reviewing their actions, from the fear that they have done too much or too little. These persons are sincere, but they are simple; they are not at ease with others, and others are not at ease with them; they are not free, ingenuous, natural; we prefer people who are less correct, less perfect, and who are less artificial. This is the decision of man, and it isthe judgment of God, who would not have us so occupied with ourselves, and thus, as it were, always arranging our features in a mirror.
To be wholly occupied with others, never to look within, is the state of blindness of those who are entirely engrossed by what is present and addressed to their senses; this is the very reverse of simplicity. To be absorbed in self in whatever engages us, whether we are laboring for our fellow beings or for God-to bewise in our own eyes reserved, and full of ourselves, troubled at the least thing that disturbs our self-complacency, is the opposite extreme. This is false wisdom, which, with all its glory, is but little less absurd than that folly, which pursues only pleasure. The one is intoxicated with all it sees around it; theother with all that it imagines it has within; but it is delirium in both. To be absorbed in the contemplation of our own minds is really worse than to be engrossed by outward things, because it appears like wisdom and yet is not, we do not think of curing it, we pride ourselves upon it, we prove of it, it gives us an unnatural strength, it is a sort of frenzy, we are not conscious of it, we are dying, and we think ourselves in health.
Simplicity consists in a just medium, in which we are neither too much excited, nor too composed. The soulis not carried away by outward things, so that it cannot make all necessary reflections; neither does it make those continual references to self, that a jealous sense of its own excellence multiplies to infinity.That freedom of the soul, which looks straight onward in its path, losing no time to reason upon its steps, to study them, or to contemplate those that it has already taken, is true simplicity.