Intough economic times firms' management must look at where a firm is under-performing pinpoint the fee earners who must take responsibility and
Lee Yul eum dalam acara 'Law of the Jungle'. Foto Instagram/sbs_jungleVariety show SBS, Law of the Jungle’, tengah terseret kontroversi, karena mengambil dan mengonsumsi kerang raksasa yang hampir punah di Thailand. Pihak SBS kemudian memberikan pernyataan khusus untuk Lee Yul Eum, yang memburu kerang produksi Law of the Jungle’ meminta maaf atas masalah yang ditimbulkan. Pihaknya mengatakan tengah melakukan investigasi internal terkait kasus ini.“Kami sangat meminta maaf sekali lagi untuk masalah ini. Setelah menerapkan investigasi internal yang menyeluruh, SBS akan mengambil langkah-langkah kuat mengikuti temuan investigasi,” ujar pihak produksi pada Senin 8/7.“Kami juga akan mengambil posisi memikul tanggung jawab maksimal, sehingga Lee Yul Eum tidak akan terpengaruh secara negatif,” tambahnya seperti dikutip dari show Law of the Jungle’ baru-baru ini dikritik karena mengambil dan memasak kerang yang terancam punah di Thailand, pada episode yang tayang 29 Juni. Lalu sebagai tanggapan, tim produksi secara resmi meminta maaf dan menjelaskan bahwa mereka tidak sepenuhnya diberitahu tentang peraturan pernyataan tersebut bertentangan dengan sebuah laporan baru-baru ini. Dalam laporan itu mengatakan bahwa tim Law of the Jungle’, telah mengirim dokumen resmi pada Maret ke Departemen Pariwisata Thailand mengenai informasi syuting episode itu memperlihatkan tanda tangan produser SBS, Cho Yong Jae. Dokumen itu menyatakan, "Kami pusat penyiaran SBS dengan ini setuju dan mengakui hal-hal berikut Sepanjang syuting, tidak akan ada pembuatan film dan rekaman perburuan di Thailand."Dokumen tersebut berbeda dari permintaan maaf resmi mereka, yang menyatakan, "Kami dengan tulus meminta maaf karena tidak mengetahui sepenuhnya peraturan lokal mengenai kerang raksasa di Thailand, dan kami akan lebih memperhatikan tindakan kami di waktu yang akan datang."Media seperti Bangkok Post dan Channel News Asia melaporkan, Departemen Taman Nasional Hat Chao Mai telah meminta agar pihak berwajib menyelidiki kasus tersebut, termasuk para pemain dan kru 'Law of The Jungle'.Kerang raksasa yang dikonsumsi itu digolongkan sebagai spesies yang terancam punah di Thailand sejak 1992. Jika ada yang memanennya, maka akan dikenai denda 40 ribu Baht sekitar Rp 18 juta atau hukuman penjara hingga empat tahun. SeolIn Ah dicintai karena aktingnya di “Strong Woman Do Bong Soon” dan “School 2017,” dan ia telah mendapatkan perhatian untuk penampilannya di banyak variety show termasuk “Running Man” dan “Law of the Jungle.” BANGKOK South Korean reality TV show Law Of The Jungle sparked public outrage in Thailand when one of its celebrity contestants dived to the bottom of the sea in a national park and caught three giant clams - an endangered and protected wildlife species - for cooking in a survival Lee Yeol-eum was seen swimming with the camera crew in the sea at the Hat Chao Mai National Park of Trang province, southern Thailand, when she spotted a giant clam among corals. Its hard, wavy shells were slightly open, revealing the bright yellow soft body gloves, fins and a snorkeling mask, the South Korean actress dived to the seabed to get the giant clam but could not move it. In her second attempt, she was filmed pounding on the clam before resurfacing.“It won’t come off!” she said to the camera before swimming off to look for a new target. It did not take long before she spotted another clam and took a dive to the bottom of the sea. This time, Lee pulled hard and managed to retrieve it while the camera crew stood on corals, documenting her victory and gave herself a thumbs up and raised the clam high above her head when she resurfaced, waiving with excitement.“I was the happiest person in the world. I did it. I caught this with my own hands,” she said after the hunt, in which she managed to catch three of the endangered giant AUTHORITIES TO TAKE LEGAL ACTIONLaw Of The Jungle is a reality-documentary show that airs on SBS. The 55-minute programme is also available online and is watched by many Thais. After its latest episode went to air recently, Lee’s seafood hunt stirred up controversy among Thai viewers and prompted officials at the Hat Chao Mai National Park to take legal action against individuals involved in the production.“We’re in the process of filing police complaints against people involved in the case, including the company that sought permission for the production and liaisons,” head of the Hat Chao Mai National Park Narong Kong-iad told to Narong, the production team had been granted permission by the Tourism Department of Thailand as well as the Department of National Parks, Wildlife and Plant Conservation prior to the filming. The group, he added, was “fully aware of regulations and laws”.“They must have understood what they did was wrong. The National Parks Department has already been in touch with coordinating firms to inform them of the wrongdoing and legal actions,” Narong known as tridacna gigas, the giant clam is the largest clam in the world. It lives on coral reefs and can grow beyond in width and weigh up to about 250kg. The soft muscle inside its hard shells contains a lot of protein and is considered a delicacy. A giant clam has an average life span of 100 years or more. Once it finds a place on a reef, it stays there for the rest of its Thailand, giant clams are an endangered wildlife species. They are protected by the Wild Animal Reservation and Protection Act of 1992, which prohibits the hunting and trading of protected wildlife. Individuals who violate the law can face four years in jail and/or a fine of no more than 40,000 Baht US$1,300.In the TV show, contestants are also seen eating the giant clams Lee illegally caught in the following episode.“This action clearly breaks the law. The giant clam is a protected wildlife species. Although the wrongdoing has already occurred and aired, the case should be forwarded to South Korea to officially keep them informed. Actions should be taken,” said Dr Thon Thamrongnawasawat, a marine scientist from Kasetsart University who is deeply involved in marine to Narong, the production team did not inform the national park officials of their location when they filmed the controversial seafood hunt. As a result, there was no official monitoring the crew.“Every time they filmed, they had to inform the officials so we could provide assistance and monitor the production. However, the images that appeared are likely to have been taken at another area in the national park,” he told CNA.“There are many tourist sites in the national park. We can’t monitor all of them.” WowKeren- "Law of the Jungle" saat ini sedang menyuguhkan petualangan di hutan Selandia Baru.Kim Byung Man ditemani bintang tamu tamu seperti Soyu, Lee Kyung Kyu hingga aktor Lee Jae Yoon ("Weightlifting Fairy Kim Bok Joo").. Episode terbaru pada Jumat (30/6) rupanya mencetak rating tertinggi sepanjang sejarah "Law of the Jungle". Menurut Nielsen Kalo kamu suka nonton variety show Korea, pasti tahu 'Law of The Jungle' dong? Sebenarnya, acara ini sendiri gak bisa kalo diklasifikasikan ke dalam variety show. Pasalnya, acara ini berusaha menyajikan realitas tanpa kesan membaca keterangan dari Wikipedia, Law of the Jungle dikategorikan ke dalam reality-documentary. Atau kalo kita terjemahkan ke dalam bahasa Indonesia bisa berarti pertunjukan dokumenter reality. Acara ini sendiri tayang dari tahun 2011 hingga kini. Disiarkan oleh stasiun televisi SBS, Law of the Jungle mulai tayang pada 21 Oktober acaranya sederhana. Pembawa acara sekaligus kreator, komedian Kim Byung Man, mengajak bintang tamu seperti selebritis, idol atau aktor, untuk berkeliling dunia dan merasakan kehidupan alam setiap tempat, bintang tamu diberi tugas untuk berburu, menyiapkan makan, membuat tempat tinggal untuk kelompok mereka. Hingga kini, sudah banyak idol Korea yang berpartisipasi dalam acara Law of the Jungle. Di sisi lain, ada juga beberapa episode yang memicu kontroversi di masyarakat. Law of The Jungle Hingga kini, acara ini sudah menayangkan 345 episode. Penghargaan pun juga sudah sering didapatkan. Tak jarang, kontroversi juga turut dipicu akibat beberapa gambar atau story line yang dirasa kurang adalah Law of The Jungle kontroversi yang berhasil dirangkum tim Paragram dari berbagai sumber. Cekidot, Park Bo YoungPada tahun 2013 lalu, Law of the Jungle menjadikan New Zealand sebagai lokasi syutingnya. Dalam episode ini, pembaawa acara sekaligus kreator, Kim Byung Man, mengajak idol Park Bo Young untuk berpartisipasi sebagai bintang kontroversi dimulai manakala direktur agensi yang mengasuh Park Bo Young, Mr. Kim, menyampaikan opini negatifnya tentang program ini di Facebook. Dilansir dari Soompi, Mr. Kim menyebutkan kalo acara ini benar-benar konyol. Kru memaksa bintang tamu untuk memakan makanan aneh, menangkap binatang lalu dilepaskan hanya untuk keperluan properti. Pendapat tersebut pun sontak memicu reaksi negatif netizen. Banyak dari penggemar akhirnya menduga jika acara ini hanyalah settingan belaka. Namun, kericuhan ini tak berlangsung selang lama, Park Bo Young pun menemui media. Selain itu, pihak SBS juga mengklarifikasi dan menyebutkan kalo Mr. Kim membuat opininya di bawah pengaruh alkohol. Oleh karena itu, setiap pendapatnya pun gak bisa terlalu melebih-lebihkanMasih di tahun yang sama, Law of The Jungle kembali menghadapi kritikan netizen. Banyak dari penggemar yang menganggap kalo beberapa elemen dari program ini terlalu berlebihan. Selain itu, klaim-klaim sepihak dari pembawa acara yang menyebutkan kalo daerah yang dijadikan lokasi syuting adalah daerah yang belum terpetakan dan berbahaya merupakan klaim palsu. Hasil penelusuran netizen, nyatanya, daerah-daerah yang dijadikan lokasi syuting adalah obyek wisata setempat. Setelah tuduhan demi tuduhan muncul, pembawa acara, Kim Byung Man pun angkat bicara. Bukan untuk menolak. Dirinya diketahui memohon maaf kepada para penggemar. Sementara itu, dirinya pun menambahkan akan bekerja ekstra agar tak ada lagi unsur settingan muncul di program of the jungle kontroversi di tempat bencana alamBulan Oktober tahun lalu, Law of The Jungle berencana untuk menjadikan Pulau Cook sebagai lokasi program survival ini. Padahal, pulau ini baru aja diterjang badai terburuk yang pernah menghantam Amerika hal ini, banyak dari penggemar yang mempertimbangkan etika dari tim kreatif. Netizen pun ramai-ramai melayangkan berselang lama, pihak SBS pun memberikan keterangannya. Mereka mengatakan kalo pihak kreatif program sebelumnya sudah berencana untuk mengubah lokasi syuting. Namun, industri wisata di lokasi tujuan terdampak bencana. Sedangkan warga sekitar menggantungkan pendapatnya dari industri ini. Oleh karena itu, badai pun berdampak besar pada perekonomian hal ini, Law of The Jungle mendapat permintaan langsung untuk tetap meneruskan acaranya di pulau ini. Hal ini dilakukan demi mengembalikan reputasi industri wisata di wilayah itulah 3 Law of The Jungle kontroversi. Dari ketiganya, mungkin kita bisa menyimpulkan untuk gak terburu-buru mengambil kesimpulan. Di balik setiap kasus, pasti ada alasan yang melatarbelakanginya, termasuk hal-hal yang dianggap sebagai kesalahan.Search Radio Star Exo Eng Sub. We would like to show you a description here but the site won’t allow us 2am 2ne1 2pm 4minute 100% after achool after school ailee aoa apink a pink b T [Eng Sub] SBS Roommate Episode 15 (Chanyeol Cut) 140810 Posted on Agustus 11, 2014 by nuribumsso Park Sohyun's Love Game Radio (1) Qualification of Men (2) Quiz thatExtract When people speak of the law of the jungle’, they usually mean unions restrained and ruthless competition, with everyone out solely for his own advantage. But the phrase was coined by Rudyard Kipling, in The Second Jungle Book, and he meant something very different. His law of the jungle is a law that wolves in a pack are supposed to obey. His poem says that the strength of the Pack is the Wolf, and the strength of the Wolf is the Pack’, and it states the basic principles of social co-operation. Its provisions are a judicious mixture of individualism and collectivism, prescribing graduated and qualified rights for fathers of families, mothers with cubs, and young wolves, which constitute an elementary system of welfare services. Of course, Kipling meant his poem to give moral instruction to human children, but he probably thought it was at least roughly correct as a description of the social behaviour of wolves and other wild animals. Was he right, or is the natural world the scene of unrestrained competition, of an individualistic struggle for existence? Type Articles Copyright Copyright © The Royal Institute of Philosophy 1978 References 2 I am among these see p. 113 of my Ethics Inventing Right and Wrong Penguin, Harmondsworth, 1977.Google Scholar3 This suggestion is made in a section entitled The paradox of sex and the cost of paternal neglect’ of the following article Dawkins, R., The value judgments of evolution’, in Dempster, M. A. H. and McFarland, D. J. eds Animal Economics Academic Press, London and New York, forthcoming.Google Scholar Traduccionesen contexto de "Laws of the jungle" en inglés-español de Reverso Context: Laws of the jungle, baby. Traducción Corrector Sinónimos Conjugación Más Your complimentary articles You’ve read one of your four complimentary articles for this month. You can read four articles free per month. To have complete access to the thousands of philosophy articles on this site, please Articles Iain King derives a universal moral law from a moral field study. Welcome to Africa! I’m in the remote jungles of South Sudan, near the unmarked border with the Central African Republic roughly 5 degrees North and 23 degrees East, if you want to look it up. Most people here live in mud huts, spend their time farming small clearings in the forest, and are extremely poor. Never having met someone from Britain before, they’re very generous, offering me pineapple, dried ants, and – their greatest gift – an explanation of right and wrong. The dried ants taste a bit like the crusty part of prawns, but more salty. I am curious to hear about how the insects are harvested, and how rival ant colonies fight it out. But I don’t care which colony wins, or how many ants die. Lots of things die in the jungle. Ant wars are just evolution in action. But my reaction is very different when I hear about people here fighting and dying. A local man explains how they fear the notorious Lord’s Resistance Army – the armed guerrillas who prowl the forest, and who killed one of the villagers recently. The community leader complains it’s no longer safe to cultivate in the jungle, and a group of woman ululate to endorse his view. Now I feel sympathy. The villager’s murder wasn’t evolution in action, it was wrong. To me, and to the local people, it really was wrong. We’re sure of that – as sure as we are that the mangos are yellow. I don’t even need to have known the villager who was killed, my emotional reaction flows easily from what I imagine about other murders, even though I’ve never actually witnessed one. The Evolution of Moral Facts It’s easy to theorise how a strong distaste for murder might have evolved. In my native England, as well as here in the jungle, groups of people who refrained from killing each other would have had greater survival chances, because they could trust each other and cooperate better. Played out over thousands of generations, communities of people with an instinctive revulsion for murder would win out. On some other matters, the moral laws of the jungle have evolved differently to my own. I don’t want my daughter to marry as young as the girls here do. Local villagers are much more hospitable to strangers than I am in London. Most also support the death penalty, and want to have a powerful King again – views which make me queasy. Some of these differences we can accept I’m happy for the villagers to be polygamous, but I wouldn’t welcome polygamy in Britain. Some, though, I cannot the idea of the death penalty appals me, wherever it operates. Even though we can explain how our deeply held moral values have evolved through adaption to the environment, with different environments leading to different beliefs, it doesn’t make us believe in them any less. Darwin was right, but murder is still wrong. You may have spotted an apparent chink in the reasoning here how can I accept the randomness of evolution, and yet elevate the products of this process – my revulsion at murder shared with the people here and my distaste for polygamy not shared – to the status of facts? The answer is that we are trapped within evolution. We cannot escape it. There are two ways to rebut this answer, both of them flawed. If you don’t accept evolution, then come here and watch the anthills undergo natural selection for proof that Darwin’s theory was correct. If you accept evolution but don’t rate the power of the instincts which that process has instilled in you, then I challenge you to prove you don’t by jettisoning your own natural will to survive by allowing one of the jungle snakes to bite you. You can’t, can you? It’s because even an anything goes’ morality must hold something dear, even if it’s only the life of the person who propounds it. Jungle life proves just how real our evolved instincts are. The people here have formed their own vigilante militia, the arrow boys’ so named because arrows are their main weapons against the AK-47 rifles of the Lord’s Resistance Army. Arrow boys display all the martial virtues of courage and comradeship, and it is easy to see how a fighting force of brave team players is more formidable than a group of timid loners. We can speculate how the human reaction of courage in the face of a challenge has evolved to become a feature of the world. But here, and elsewhere, we can see that it actually is a survival imperative. These moral instincts may just be in our heads, but they are nevertheless still real. They are as real as the way the jungle birds fly out of the trees when I shout up at them. Our moral instincts are a fact of the world. Difficult Decisions Not all decisions in the jungle require moral thinking. Even though there’s a right way and a wrong way to cut up a pineapple, it’s a skill, not a moral judgement. Decisions get more serious when the stakes are higher and the consequences shared. When food is scarce, villagers think carefully about who will get some and who will go without. At the top end of the spectrum, people here ponder who will stay, fight, and perhaps die, and who will escape, if the LRA come again. Deciding whether to abandon the fighting men of the village or stand with them definitely requires ethics. Supposing they ask me to fight with them. Should I? Some – mostly in the economics faculties of Western universities – say it would be rational for me to be selfish when these decisions come. They say I should do what’s best for me, and if I can persuade others of this, all the better. But this ignores how I was brought up abandoning others seems deeply wrong . It’s down there with robbery, being mean, and refusing to help people who really need it. That sort of rationality is not for me – or many people. Thankfully, it’s not for the people here, either, who could exploit me just as I could exploit them, but don’t. When difficult joint decisions come, both I and the people here will draw upon our instincts about the right thing to do. And if we agree, then that shared judgement is confirmed to both of us as morally correct. Where we differ there are three options. First, we can work something out between us – which means we’ll decide between us what we agree on, so defining our shared moral law. Second, one of us can dictate to the others, and if the diktat is accepted then once again there is a shared ethic we all sometimes accept advice because it came from a reliable source, even if it seems wrong at first. Only in the third case, where there is still a disagreement, and where the dictator is rejected, will what might have become shared moral norms descend back into personal opinions. As we work out our differences – for example, dividing up the mangoes, but making sure sick people get the best fruit – generally, joint decisions will be made which should serve our common interests. This is so even though we may be mistaken about what our best interests are I loved eating the antelope they served me, but I found out later it was bad for me; and our interests include all the things we value – even things like making a sacrifice for other people, which might not seem in our interests’ at all. Reconciling Interests You may now be expecting me to make the case for adding up everybody’s happiness or benefit and trying to maximise it, as the utilitarians would do. After all, trying to satisfy my interests and those of the villagers does seem an awful lot like trying to generate the greatest happiness or benefit of the greatest number. But it doesn’t quite work out like that. Not quite. You see, in the jungle, the way I reconcile my interests with those of other people is not for all of us to pour everything we care about into a pot then see which of the combination of satisfied wants would generate the most happiness benefit. If we did that, I could be completely outnumbered. If people here supported slavery for example I didn’t ask them, then the total happiness might be maximised if I were made a slave. Not good. No, the way we reconcile interests is through empathy. We imagine ourselves in the position of other people. Empathy is the bedrock of human ethics. The ability to empathise is as strong in the jungles of South Sudan as it is in Britain. Empathy has evolved like other aspects of morality, and to all but the psychopathic 1% of people in the world who lack this capacity, it is a feature of the world as real as gravity. Some scientists reckon we really do feel the pain of others, imagining it in a near-identical way that we feel pain in our own bodies. Empathy is one-to-one, since we only imagine ourselves in the mind of one other person at a time. Even when I empathise with the people’ here – for example when I hear about the difficulties all the women face finding clean water – I am really imagining what it is like to be just one woman. I cannot imagine myself to be more than one person at a time, and neither can you. So if I’m part of a group of four trying to decide what is right, I need to empathise with each of the other three in turn. For each, I and they will come to an agreement – and therefore define a norm of what is right – by balancing our interests if my time and effort is worth more to one of them than it is to me, then I will help them, and vice versa. But empathising one-to-one also sets boundaries it prevents me from becoming a slave, since the impact of this on my interests will exceed any benefit it could bring any single one of them, even if the total benefit to several of them would be larger. The Help Principle This leads to a principle which is simple but central Help someone if your time and effort is worth more to them than it is to you. This principle, let’s call it the Help Principle’, is at the core of ethics – in Britain as well as in the jungle, and indeed wherever there are humans to be helped – which is just about everywhere. The idea that we should help someone if our time and effort is worth more to them than it is to us has many things going for it, ethically speaking. Here are just four of them First, its genesis. The Help Principle is real, in that the empathy which generates it can be observed and proven. It is also imagined’ it is in our heads, just like right and wrong are in our heads. Hence, the genesis of the Help Principle provides a neat bridge between those who think right and wrong are Absolute Features Of The Universe, and those who think they are more like personal tastes. To humans like me, just like the jungle villagers of South Sudan, it’s both. Second, the Help Principle can be tested. This might not sound like much; after all, any ethical idea can be tested, in a way just see if you like what it recommends. But the Help Principle is different, because it is the direct application of observable facts. Empathy can be proven to motivate people; empathy’s fundamental association with our moral sentiments can also be tested through observation; and logic shows that this motivation leads directly to the Help Principle. So unlike, say, act in a way you would wish to become a universal law’ Immanuel Kant’s categorical imperative, paraphrased, the Help Principle flows directly from drives shared by all non-psychopathic humans. Third, the Help Principle avoids the main problems which come with the utilitarian goal of trying to achieve the greatest happiness of the greatest number. As my hypothetical enslavement illustrated, maximising happiness can override human rights the individual gets squashed if she’s going against the tide of the masses. The Help Principle avoids this danger because, it being based on one-to-one empathy, the individual remains central. It’s not utilitarian, but quasi-utilitarian. When applied in groups, the Help Principle advocates choosing whichever option will benefit any individual the most, so long as all reciprocate the help they receive. The Help Principle and rights go together snugly, and that’s good. Fourth, the Help Principle can be broadened into a whole set of principles and advice which fit together coherently and line up with most people’s moral intuitions – both in the developed West and in remote jungles. It can do this because our norms and instincts can be extended through a logical process, just as I can develop survival tips in the jungle from a few lessons and a bit of logic. So, I’ve learned that the best way to harvest mangoes is to throw a fallen fruit up into the branches to knock off the ripe ones. I then induce that I can apply this method to all the tall fruit trees in the forest. Similarly, if one deliberate and unjustified killing is wrong, then I can deduce that all deliberate and unjustified killings will be wrong, too. To use logic to extend the Help Principle, let’s think for a moment about empathy. It is because we empathise with others in the past and future as well as in the present that most people respect promises we rate the happiness a promise has already caused, even to a person who has since died, as well as the benefits which might come from breaking a promise. This means the Help Principle advocates promise-breaking only when the promise-breaking option brings benefits greater than the combined historical and future benefits of keeping the promise. This usually requires an unforeseen and reasonably unforeseeable change in the situation more important than the promise itself, arising after the promise was made. This is a practical approach to promises which makes promise-breaking rare but conceivable. The Help Principle makes promises count for something, but not for everything, which must be correct. Further Benefits of the Help Principle The Help Principle similarly makes lies manageable, too. We’re not encouraged by it to lie if its in our benefit as long as no-one finds out – which is what greatest-happiness advocates might suggest. Nor are lies absolutely prohibited – the puritanical and Kantian approach which damns even white lies. Instead, the Help Principle suggests that we should deceive only if by doing so we can change behaviour in a way worth more than the trust lost, if the deception were to be discovered whether the deception is actually exposed or not. Sounds like a credible rule on lying to me. Furthermore, empathising with people in the past as well as the future means justice isn’t just about either deterrents or blindly applying a code. It means punishments are issued which fit both the crime and the criminal. That chimes well with my instincts, and hopefully with yours, too. In fact, it’s very easy to expand the Help Principle into a very coherent set of ethics. It’s far more coherent than, say, trying to maximise happiness just thinking about maximising happiness can make you very unhappy. The Help Principle offers a rule for our actions; it thinks about consequences; and it is based on the virtue of empathy. Hence, the Help Principle even manages to transcend the three main schools of ethics – systems based on character, rules and outcomes – the triumvirate of approaches which have governed Western moral thought for centuries. The set of ethics which emerge from the Help Principle is intuitively appealing, but best of all, it doesn’t just explain our ideas of right and wrong, mapping out our moral reactions, replaying to us what we already know, think and feel it helps us fill in the gaps. Where we’re not so sure, it can offer advice. It answers the most basic question of moral philosophy What should we do?’, and its answer straddles the troublesome gulf between facts and values which has left many great minds scratching their heads. I leave the jungles of South Sudan happy, keen to apply the Help Principle elsewhere, and content that a problem has been solved. And the sweet flavour of mangoes has displaced the salty taste of dried ants from my mouth forever. © Iain King 2014 Iain King CBE is a former Fellow of Cambridge University, and author of How to Make Good Decisions and Be Right All The Time Continuum, 2008. Pertemuantersebut membahas di antaranya peluang kerja sama dalam presidensi g20 indonesia yang pada tahun 2022 mengusung tema “recover together, recover stronger”. Menteri koordinator bidang perekonomian airlangga hartarto menerima kunjungan bilateral dari menteri ekonomi, perdagangan dan industri jepang koichi haguida di jakarta, senin (11/01).