IBM membuat perjanjian transformasi bisnis dan IT service dengan Jet Airways

IBM membuat pengumuman bahwa mereka telah menandatangani sebuah perjanjian berkaiatan dengan transformasi bisnis dan IT service untuk sepuluh tahun kedepan dengan Jet Airways. Perjanjian tersebut diklaim bernilai sekitar $62 juta. Perjanjian tersebut merupakan satu langkah terdepan untuk membantu Jet Airways mencapai pertumbuhan yang signifikan sebagai perusahaan yang menyelaraskan IT dengan strategi bisnis.

 Melalui itnewsonline.com, Jet Airways mengatakan pihaknya berencana untuk meningkatkan pengetahuan domain IBM industri penerbangan global dan kepemimpinan teknologi untuk memenuhi bisnis kelompok tujuan transformasi. Sebagai bagian dari kesepakatan, IBM akan menyediakan solusi teknologi mutakhir untuk mengubah area bisnis maskapai seperti operasi bandara, distribusi langsung dan program frequent flier. Keterlibatan ini akan membantu Jet Airways meningkatkan dan mengintegrasikan sistem TI untuk memberikan pengalaman pelanggan yang sangat berbeda dan meningkatkan efisiensi operasional.

 “Perjanjian dengan Jet Airways merupakan tonggak penting bagi IBM dalam industri penerbangan," kata Sameer Batra, Wakil Presiden, Distribusi Sektor, IBM India / Asia Selatan. "Jet Airways akan memiliki akses ke industri keahlian dan pengetahuan, yang penting untuk mempertahankan pertumbuhan dan kepemimpinan di pasar global yang kompetitif.” Tutupnya. (jimmyfernanda/BeritaNet.com)

pendapat saya:

Pengembangan tekonogi sangat membantu kemajuan dunia teknologi yang digunakan oleh berbagai perusahaan untuk memperbaiki sistem mereka juga untuk memberika pelayanan yang baik.  Perihal dengan kerja sama antara IBM dan Jet Airways adalah suatu kerja sama yang sangat menguntungkan satu sama lain, tanpa harus menjadikan hal ini sebagai modal untuk perintergrasian politik di bidang IT. 

referance:http://www.beritanet.com/Technology/Berita-IT/IBM-membuat-perjanjian-transformasi-bisnis-dan-IT-service-dengan.html 

 

Digital Theory (new media)

 ini dia, digital teori yang sedang saya pelajari. mungkn ini bisa menajdi salah satu ringkasan yang bisa menginspirasi buat kalian.

            Starting in the nineteenth century, modern  is a generic term we give to the way that human societies respond to the changes that occurred during the industrial revolution. With roots in the Enlightenment period of the eighteenth century, modernism tends to challenge and theocratic
God-centered understanding of the world that have helped define the human community in the past.

Belief  With the support of in scientific certainty many aspects of modernism tend to have an optimistic belief in modernity to change people's lives for the better. However, due to modernization in the twentieth century developed, so that
brutal effects of science and industrialization of human life (especially in the First World War and the Second World War) became increasingly specialized jelas.Secara, many modernists come to see the industrialization as an enemy of free thought and individuality; yield universe becomes cold and without soul. This is the reason that the reaction against modernity modernism is often regarded as intense paradox. Development of science and technology alter the conception of society and ourselves, so that artists and intellectuals looking for new ways to represent and articulate the fragmentation of the 'brave new world' is.

Part of modernization based on the belief in the power of art and artists to change the world that lies behind his great distrust and hate the day-to-day type of culture can be found in the pulp novels, movies, television, comics, newspapers, magazines and so forth. There are many examples of modernism that reflects contempt for the media, but perhaps one of the most famous group of intellectuals to take an ideological stance is the "Frankfurt School". Exiled from Germany to America during the Second World War, a group of European Marxist dikejutkan oleh how America has much in common with the products of mass production. In particular, the Frankfurt School like to see the media as a standard product of industrialization, mass culture is often connected with aspects of Fordism. Fordism is the term used to describe Henry Ford's success in the automotive industry, particularly the improvement and development of methods of mass production assembly line in 1910. using mass production techniques mean that the car can be made cheaper and therefore more accessible to Americans. At  the Frankfurt School of Marxist theory, the philosophy is 'Fordist' is also visible in all aspects of mass culture, where every television shows, movies, pulp novels, magazines, and so all identical. They describe the 'Cultural Industries' clearly expressed their dislike for 'industries' products and their packaging formula. Rather than stimulate the audience, 'product' media is designed to keep the masses in their oppression by offering a homogeneous and cultural standards. Theodor W. Adorno explained with reference to popular music: "Aiming at Standardization Structural Reaction Standard: Listening to popular music not only manipulated by the promoters but, as it were, by the inherent nature of this music itself, become a system of response mechanisms entirely contrary to the idea of individuality in society, independent liberal This is how popular music listeners divests promote spontaneity and conditional reflexes.

Despite the pessimistic approach of the Frankfurt School to the media, can still be commended for at least take new forms of media are serious and worthy academic studies. This project was continued and developed by structuralist movement that became increasingly popular in the 1950s and the 1960s. Most grow out of belief in the power of science and rationalism, structuralism argues that the individual is formed by the structure of sociological, psychological and linguistic which they have little control. Semiotics plays a central role, in this effort, which applied to all kinds of cultural texts from cinema to advertising and from photography to comic.

Based on Ferdinand de Saussure and Charles Sanders Peirce's work on linguistics, semiotics established a clear and coherent methodology in which the meaning of any text can be read objectively as a system: 'Signs' of.

According to Marxists, the conclusive nature of textual readings given by the likes of Barthes, to leave little doubt that structuralism still see mass culture as primarily spread the ideology of the dominant force and all-persuasive. One of the most famous is Barthes. examples of processes in the workplace is a semiotic analysis of photographs on the cover. Paris Match magazine in 1955. Featuring a black soldier saluting the French flag, Barthes argues that this is an example of the media gave the French Imperialism positive image in moments of national crisis. So while a quasi-scientific method structuralism help to further legitimate the study of mass culture and media after the war, the conclusion still tend to show that viewers are powerless to resist the sense . With this way, then, we can begin to identify some key components with which the media and public companies has been compiled and analyzed during the first half of the twentieth century. In particular, the context of modernism gives us a theoretical insight into the way in which the media understood and ideological impulse that surely influenced the critical theories. Type theory approach generally does not trust the media, arguing that the audience needed to be protected from the influence of standard and shameful. Because it differs from the theoretical ideas that have now come to define 'digital theory and the role of New Media in the twentieth century and New Media. Post modernism While modernism is generally associated with the early phase of industrial revolution, postmodernism (first identified in the architecture (see Jenks 1984) is more commonly associated with many changes that have occurred after the revolution industry. An post-industrial economy (sometimes known as post- Ford ), is one in which the economic transition has occurred from the economy based manufacturing economy based services . society is characterized by the emergence of information technology, globalization of financial markets, growth in service and white collar workers and the decline of heavy industry (see Bell 1976). Not surprisingly, it seems that culture and politics generated by the '-post-industrial "society will be very different which is dominated by the industrial context of modernism.
Cultural change can be partially understood as a product of consumer society, where consumption and leisure are now determining our experience of work and produksi.Ini mean that 'consumer culture' came to dominate the field of culture; that the market determines the texture and experience of our daily life.In the world of 'postmodern' there is no reference point outside of commodities and every flavor of technology.

Changes in post-industrial society has clearly influenced the way critical theory now understands and conceives the role of the media who currently play in society. In particular, there has been a clear shift away from the cultural pessimism that once defined the modernist approach to the media found the Frankfurt School. Perhaps the first signs of such a critical shift can be detected in the work of McLuhan. While McLuhan share a lot of anxiety about the influence of modernist ideology of the media on the audience who cheated and helpless (See, for example, his initial analysis of the adverse effects of advertising in The Mechanical Bride: Folklore of Industrial Man (1951)), his work often betrayed a spirit and excitement for the media who rarely detected in modernist critical theory. Even the writing style seemed lost in fragmented message from the electronic media with the famous aphorisms such as 'medium is the message' appears to mimic the advertising slogans or sound bites. Indeed, the initial use of the term 'surfing' (to refer to fast motion, irregular and multi-directional through the body of the document), preceded the World Wide Web and multi-channel television by about 30 years. As Levinson (1999) showed in Digital McLuhan, many of his works anticipate the power of New Media to enhance interactivity with the audience of electronic information as a whole - the transformation we are all 'voyeurs to the participants. The Theory  in the conception of the media and the audience later done by a lot of work information by post-structuralism. While modernist structuralism generally reflect the need to uncover the latent meaning of ideology is embedded in the text of the media, post-structuralism tends to take a less deterministic view of the nature of the media as a whole. Influenced by the work of theorists like Louis Althusser (1971) and Antonio   Gramsci (1971), media analysis gradually began to recognize the ideology that is more complex than first imagined, that the media audience can resist ideological meaning and that texts themselves can 'Polysemic ', ie, consisting of several meanings. It will mean that the modernist insistence that media texts can be stripped to a single meaning of ideology becomes increasingly untenable.

Post-structuralism emphasizes slippage between one sign and the next, between one context and meaning are always situated on the next .  casual, specific to a given context ...
The theory of psychoanalysis and ideology, under the influence of poststructuralism, focusing on gaps and cracks, who missed the incoherencies structuring and, in the text of the uncertain meaning. in the text is central to many of poststructuralist theory, a very significant change which the contemporary research not only understand the media but also the recipient or 'readers'. In particular the influence, of poststructuralist theory analysis of the media means that current research tends to be less emphasis on how text is encoded (by its manufacturer) for the ways it is translated (by accepting it). Originally called the gratifications tradition ', a new method of analysis has produced a wealth of media
material which attempted to show how complex the production of meaning between the text and the audience really is. This is a profound move away from modernist and structuralist conception of the audience as passive cultural dupes, re-imagine them not as an active participant in the production of meaning. As this suggests, it is important to both postmodern and poststructuralist views of the world is the idea that meaning it’ self can never be fully pinned down. Developing an understanding of cultural structuralism through linguistic structures, post-structuralism argues that reality can only truly be known through language and discourse. This means that not only reflects the real world and the plain, language construction actually our view of ourselves and our understanding of 'the real'. So rather than looking for deeper meaning there are wonderful beyond language and discourse, post-structuralism tends to analyze the discursive and practical conditions by the 'truth' is constructed. So while modern tend to seek meaning and truth among the chaos and fragmentation of the modern world, postmodernism appears to accept that efforts to universal  truth is futile. The instability of this 'truth' is linked to the postmodernist claim  that at the end the people of the twentieth century has gradually become more skeptical about the utopian theories such as the Enlightenment and Marxism. Reject them as 'grand' narrative, postmodern theorists tend to categorize the total world view as nothing more than linguistic and narrative construction. While it may be difficult to imagine such a theory in the world most in the grip of religious fundamentalism, the belief in the possibility of utopian modernism does not seem up for grabs. Critics argue the Western world increasingly cynical. The theory  tell  Jean-François Lyotard: In contemporary society and culture of postindustrial society, postmodern culture has lost its credibility large, regardless of the way unification was used.  Speculative narrative or a narrative of emancipation Every time we go looking for the cause in this case we would be disappointed.
Indeed, some critics argue that the postmodern is now increasingly impossible to distinguish between 'image' media and 'real' - that each partner has become so highly intertwined that is difficult to draw a line between the two. According to the philosopher Baudrillard (1994), in contemporary society is now even a copy of the simulated object was replaced this. Phenomenon   Baudrillard refers to as 'third order of simulacra' which produces state of 'hyper reality'. This does not mean that only the line between media images and the real has become blurred, but rather that the media and real images are now part of the same entity and therefore can’t now be separated at all. As Best and Kellner said, 'reality and unreality are not mixed like oil and water, but they dissolved like two sour'. Some critics even claimed that the difference between machine and man, now began to disappear, tend to eliminate 'human being' old binary oppositions 'technology' versus over which so many pessimistic theory of modernism is based. Although the idea of a cyborg (hybrid of machine and organism) may be still in the infancy of science, feminist critics such as Donna Hathaway (1991) have used it as a metaphor for the power to deconstruct essentialist ideas of gender and identity in a world of 'posthuman'. As Mark Dery said: our interactions with the world around us increasingly mediated by computer technology, and that, bit by bit digital, we're 'Borged', as fans of Star Trek: The Next Generation will have it - turned into cyborgian hybrid technology and biology through we never morefrequent interaction with machines, or with one another through technology interface. To some critics, then, as the theoretical framework gives us a new critical arena through which we can begin to understand and take into account various aspects of New Media. For example, postmodernists distrust postructuralist and a stable and permanent idea of the 'real' tend to reflect the new media landscape in which such traditional definition increasingly becomes problematized by new technology. With the advent of artificial intelligence, cyberculture, virtual communities and virtual reality, our understanding of what is 'real' and what is 'real' clearly experiencing a dramatic transformation. For example, there is a real company that is now placing ads in virtual worlds like Second Life, an artificial environment that significantly affect a sale. So how can we separate the 'real' in this example of 'virtual'? What part of the virtual world is 'real' and what part is not? Admittedly, this extreme example, but as a sociologist David Holmes shows, it is illustrative of a broader type of technological change and cultural developments in the New Media is currently producing: From the myriad of cultural and technological transformations taking place today, one has emerged to provides perhaps the most obvious opportunity for understanding the political and ethical dilemmas of contemporary society. The arrival of virtual reality and virtual community, both as a metaphor of cultural processes and the broader context of the material began to enframe human body and human communication.

             Because it shows problems of what we once recognized as 'real' will definitely affect the idea that we might have an 'authentic self', a conception of identity in the postmodern world becomes more fluid and contestable. In particular, it has been argued that the media generally increased interactivity allows viewers to play with and create their own composite identity of the various and sometimes conflicting sources. This process is referred to by Hartley (1999: 177-85) 'DIY citizenship' as the idea that the media now allows us to all create our own complex, diverse and ideas of many aspects of personal identity. With so many different communities are now open for us on the web, we can begin to just pick and choose the identity we want to adopt and which we want to reject, allows an individual to decide how they define themselves not just have to stick to a narrow number limited options that once defined the past. This is in contrast to a world where identity is primarily a problem of inheritance. Fluid notion of identity would seem to directly contradict with the concept of citizenship and identity that is spread by the basics of the information the roots of modernism, especially concepts such as public service broadcasting. John Reith conception of 'culture' and 'British', for example, now seems to be unforgivably narrow and restrictive in the world, transnational multicultural (what McLuhan (1962) described well-known as the 'global village') are now many live in thanks to the arrival of email, satellite and global television. Postmodernist critics might argue that even the notion of 'broadcasting' own total concept that never managed to reflect the sheer diversity of the nation or people (see Creeber 2004). The phrase 'narrowcasting' - which is used to indicate the New Media pronounced interest in handling and catering to a niche audience - might be better summarized the role of television and radio in a multimedia world. As we have seen, the increase in audience interactivity in the context of New Media is also articulated in poststructuralist theory yang tendency to conceive the audience as active participators in the creation. Website such as YouTube, MySpace and Facebook appear to reflect a new understanding of 'participatory culture', not only created a virtual community but also enables its visitors to become 'producers' and 'recipient' of the media. The theory of 'fandom' is important here with the internet allows fans to create various forms of cultural virtual communities that add genuine understanding their interests and even the selected content (see Chapter 7). For example, the emergence of 'slash fiction' allows the audience to actively participate in the production of meaning by creating extratextual material about their favorite television programs (see Jenkins, 2006b). As a result, rather than be seen as essentially a commercial and inactive, in the postmodern world consumption itself is now regarded as a positive and participatory action. As Mackay says, 'Instead of being, passive secondary, determined activity, consumption is seen as an activity with its own practice, tempo,

significance and determination '(1997: 3-4). ideas are clear information David Gauntlett's concept of 'Media Studies 2', a manifestation of the theory of Tim O'Reilly's idea of Web 2, a world in which users generate and distribute content, often with freedom to share, create, use and reuse. Indeed, 'top-down' John Reith culture 'lift' it seems very excessive in world in which audiences increasingly determine their own choice of media and what they do with it.The 'cut' hypertextual and 'paste' culture of New Media - that seem to encourage sampling, hunting and remixing - producing not only copyright issues, the more confusing it is also very means by which we call the media and its relationship with the audience. Of course, the idea that media organizations like the BBC can be so rigid dictate public taste seems almost unimaginable now. As Lev Manovich shows, now we may need a completely new theory of the writer to help us understand the current relationship between the media and the audience, one that fit: perfectly with the logic of post-industrial society and advanced industries, where almost every practical action involves choosing from several catalogs, menus, or the database. Even ... New Media is the best available expression of the logic of identity in society - to choose the values of a number of options
on the menu. This interactivity between the audience rose in New Media are also asked some critics to suggest that there even has been a 'democratization increased in the nature of New Media as compared with the old. 'Citizen Journalism' (where people use blogs, photo or recording the phone to make and comment on today's news) is one current examples among many of the postmodernists might choose to describe increase the ability of 'ordinary' people to become actively involved in the very production of media; moving power away from the 'author' into the hands of 'audience'. Indeed, for theories such as Mark Poster (1997), the Internet provides 'Habermasian public sphere' - a network cyberdemocratic to communicate information and viewpoints that will eventually turn into public opinion. As the voice on the Internet becomes more widely so that it can improve even further our democratic rights. Postmodern context I have described here tend to put New Media in a particularly positive light, as if technology itself is only open rate increase audience participation, creative involvement and democracy. However, other chapters in this book will clearly describe some more negative features of this New Media world, not a little 'digital divide' that enable today only a small planet to participate in digital new culture. even in West, not all participants are created . As New Media Henry Jenkins explains,'Corporations - and even individuals in the corporate media - still exert greater power than individual consumers or even aggregate consumer. And some consumers have greater ability to participate in a culture that emerged from the others'. Similarly, some critics see 'the myth of interactivity' that, on the grounds that participatory nature of New Media has been over-improved so that now people refuse to see the limitations. 'To state an interactive system', Espen  Aarseth warns us, is to support the power of magic '. Critics also argue that the view of postmodernism and New Media turning citizens into consumers apolitical democracy, no longer able to distinguish between illusion and reality simulation of the harsh media capitalist society that hides them implisit. Much critics argue that the political landscape is now even a victory picture above substance, frightening symbol McLuhan et al (1967) maxim that 'the medium is the message', ie a world where how something is presented is actually more important than what was presented. In particular, these critics tend to argue that the postmodern obsession with 'image' of the 'depth' to produce shallow and artificial environments in which few are serious, it is the dominant aesthetic of 'camp' has turned all things into entertainment. Like Neil Postman puts it: television us made us in constant communication with the world, but do it with a smiling face faces that can’t be changed. The problem is not that television presents us with the subject of entertaining but that all subjects are presented as entertaining Postman's nightmare vision of a world where all information that is packaged as entertainment may be facilitated by a form of New Media which seems to give us so many choices, but ultimately ends up by limiting the real choice; reduce everything exactly the product commodified and same   consumer . Critical argue that the strength of the revolutionary avant-garde has now been reduced to mere commercialization, radical forms of modernism and aesthetics are used to sell alcohol and cigarettes in the ad (what David Harvey called 'the official art Capitalisime . Another than enhance the ability of people to play with different identities, critics even argue that the globalization of the world (in part facilitated by the New Media) can actually reduce national identity and culture as we all become more similar and homogeneous culture . This process has been described by one critic as provocative 'McDonaldization' of society.

The Internet also has been accused of narrowing the choice down and encourage people's obsession with trivial things worthless and insignificant like a strange hobby and low-quality television shows (see McCracken 2003). 

Meanwhile, details of the scope of 'private' and 'public' (the public arena treat cyberspace as if it was private) have serious implications on civil freedoms are only now fully recognized. Recently, for example, has come to light that many businesses quietly using sites like MySpace to ensure the online personality of an employee in the future (see Finder 2006). Similarly, it is still difficult to understand the democratization of media is really happening in countries like China where Google and Rupert Murdoch seem happy to work with strict censorship of non-democratic government to gain access to a large potential financial state.
          
Some critics of postmodernism also argued that if there is a breakdown between 'image' and 'real', then we are entering an age of 'moral relativism' where critical or moral judgments can be exercised and some theorists even discuss where the 'reality' such .  It argues, would produce harmful media and unregulated, where hardcore pornography endless sitting next to a chat room that prey on the young and innocent or websites that give voice to extremist political forces. New Media may seem to offer the world of glossy pictures and communication without limits, but it is also important to remember who and what is left of the postmodern embrace. Technological utopianism might say that New Media will automatically improve our world for the better, but our future prosperity lies clear on how and what we do with the choices we now have on offer.
             The conclusion that we can take is any theoretical point of view we can take on New Media, it's hard to argue that the media itself is not under the big change for 20 or 30 years. Therefore we need a new theoretical framework that allows us to understand and appreciate both positive and negative features of our current media age. This means that a critical understanding of the field is essential if we want to produce sophisticated theoretical approach. As I mentioned at the beginning of this section, would be naive to suggest that the methodological and theoretical approaches to New Media never be made and considered to be definitive, but this section is only intended to offer a framework in which a number of approaches that can more carefully the context and close. New Media Theory is still in early stages of development and there are a lot of work to be done to refine and extend some basic argument set forth here and elsewhere in this book. However, I hope that what is clear now is that since the conception, the media has been analyzed and tested through most of the various schools, theories and methodologies. I hope that just to set some of this in the 'modernist' and 'postmodern' their context, he has helped to clarify too much debate going on within and around the field as a whole. Although other chapters in this book may not refer explicitly to modernism or postmodernism, they certainly will give greater understanding to some basic theoretical ideas introduced here. 'Of digital theory' may not have discipline in its own right, but his presence will be felt throughout this book and the way that we call the New Media long into the future.

link reference:http://www.ebook3000.com/

Penggunaan Jaringan Internet dalam Dunia Pendidikan Teknologi

Dalam dunia pendidikan sekarang ini makin mengalami kemajuan pesat terutama dalam bidang Pendidikan teknologi  yang makin di minati oleh banyak masyarakat.  Kemajuanini kurang lebihnya telah terbukti  dengan adanya teknologi jaringan internet yang memungkinkan kita bias mendapatkan informasi yang cukup akurat dari seluruh dunia. Internet itu sendiri adalah jaringan yang mengmungkinkan beberapa computer atau banyak computer untuk bisa terhubung satu sama lain di seluruh dunia, sehingga bisa bertukaran informasi secara luas dengan jaringan internet tersebut.

                Pemanfaatan akses jaringan internet untuk Dunia pendidikan Indonesia khususnya adalah di nilai dari beberapa peningkatan yang ada dalam kemajuan dalam seseorang untuk menadapatkan suatu informasi dengan beberapa reference dengan cepat dapet terakses melalui jaringan internet.  Selain itu juga masih ada keuntungan dalam pergeseran media pendukung inforamasi yang sebelumnya kita hanya mengenal buku, maka kini tidak perlu membeli buku dengan lembaran-lembaran yang terkadang membuat pembaca sebagai konsumen informasi mengantuk  dan membosankan, selain itu juga masih bisa kita dapatkan manfaat yang sangat positif untuk masyarakat untuk mempermudah mengakses data yang harus dikirim melalui pos, sekarang ini sudah berganti menjadi proses pengiriman data melalui e-mail (), yang juga mempercepat transfer data .

                Penggunaan Internet dikonsumsi oleh banyak orang di dunia menjadikan kemajuan dalam dunia teknologi yang sangat memerlukan informasi dengan teknologi yang canggih sehingga masyarakat luas dapat lebih terbuka untuk memberikan dan mambagi informasi tentang segala kemajuan teknologi yang terus merangkak naik sehingga kemajuan teknologi itu bisa dinikmati oleh masyarakat dan dapat berguna untuk penunjang  dalam berbagai macam jenis pekerjaannya.  Sebaliknya teknologi itu sendiri sekarang ini sangat mengalami kemajuan dalam system kecanggihan untuk berinternet, seperti penggunaan telepon gemgam sebagai teknologi yang digunakan tidak hanya sekedar mengirim pesan atauppun telepon, melainkan juga digunakan sebagai media penggakses internet dengan sangat instan.

                Kemajuan teknologi juga terdukung dengan adanya kejahatan dengan menggunakan media elektronik sebagai media pembantu timbulnya kriminalitas, yang salah satunya adalah jaringan internet yang sudah memberikan kebebasan akses yang terlalu lebar sehingga adanya tindakan kriminalitas dengan modus penipuan salah satu yang menjadi permasalahan yang selalu ada dalam dunia maya.

                Oleh karna itu, bisa disimpulkan adalah dalam segala macam kemajuan teknologi yang serba instan kita juaga harus bia mengkaji lebih lanjut tingkat keamanan, fungsi, dan dampak positif maupun negatif.

link reference:http://id.shvoong.com/books/1901179-pengertian-internet/

tugas:Peng.Tek. Internet & New Media

                    

Tips Sukses mulai dari nol

Kisah-kisah kehidupan Bintang film hollywood dan tokoh dunia yang sukses dari nol.

Apa pun posisi Anda saat ini, jangan pernah merasa hina dengan pekerjaan yang anda geluti sekarang? Hal terbaik yang tetap harus kita lakukan adalah terus berusaha, karena kita tidak akan pernah tahu apa yang akan kita alami di kemudian hari.

Banyak yang mengharapkan sukses secara instan, tapi itu jarang sekali terjadi, karena banyak lika liku yang harus Anda hadapi untuk mencapai kesuksesan yang sesungguhnya. Memulai sesuatu dari bawah adalah pilihan hidup masing-masing dan apa yang selanjutnya akan terjadi semua tergantung dari kerja keras Anda.

Bukan hanya kita, para selebritas Hollywood pun memulai semuanya dari bawah. Jennifer Aniston dulu adalah seorang pelayan, dan Madonna bekerja melayani donut di Dunkin' Donuts sebelum menjadi penyanyi terkenal seperti sekarang.

Semua karir bermula dari dasar yang baik. Hal yang sama juga terjadi pada mereka yang kaya dan terkenal. Mereka bekerja keras untuk keinginan mereka menuju karir yang berkembang dengan memulai dari dasar dan mendapatkan balasan dari yang mereka lakukan. Keahlian dan pengalaman yang mereka dapatkan dari pekerjaan pertama mereka membantu melempar mereka ke keberhasilan dimasa depan. Jadi, apa yang bisa kita pelajari dari mereka?

1. Mulailah dengan pekerjaan dari bagian bawah
Kesuksesan tidak muncul secara tiba-tiba dan instan. Inilah yang harus selalu kita sadari, seorang yang sukses memulai segala sesuatunya dari bawah. Dari situ mereka mempelajari banyak hal sehingga apapun yang mereka jalani berkembang dan akhirnya menjadi sukses.

Jangan mudah menyerah dan gampang berhenti ditengah jalan. Kesuksesan itu harus kita raih, jangan hanya menunggu nasib baik datang pada anda.

2. Setiap kerja keras pasti ada hasilnya
Pada saat bekerja keras, Anda belajar untuk menangani stres dan menjaga ketenangan anda, mengasah keahlian anda, menahan siksaan, dan bekerja keras untuk mendapatkan uang. Uang inilah yang akan memacu anda untuk lebih baik dan lebih baik lagi ke depannya. Toh pastinya anda tidak menginginkan hidup dan pekerjaan anda datar terus kan, pasti anda juga menginginkan adanya perubahan mendasar dalam hidup.

Asal anda tahu, Sandra Bullock bekerja mencampur minuman sebagai bartender sebelum ia berakting bersama aktor besar Hugh Grant, Nicole Kidman dan Keanu Reeves. Dan Robin William menjual es krim sebelum ia bermain film.

3. Keberanian, adalah kunci utama
Hanya untuk mengejar keinginan terbesar mereka, beberapa orang melakukan apapun yang mereka bisa untuk mendapatkan yang mereka inginkan. Mereka melakukannya tanpa peduli akan harga diri atau ancaman kemiskinan.

Sebelum memulai bisnis clothing line-nya yang terkenal, Ralph Lauren adalah seorang salesman sweater di Bloomingdale's.

Industri pakaian terkenal Tommy Hilfiger dulunya menjual pakaian dari bagasi mobil. Nama-nama tersebut merupakan nama besar sekarang, tapi mereka menggunakan kreativitas dan motivasi untuk menjalani pekerjaan pertama mereka.

Garis bawahnya, mencapai pekerjaan membutuhkan waktu dan kesabaran. Karir yang cemerlang tidak terjadi dalam semalam dan bisa membutuhkan bertahun-tahun kerja keras. Tapi satu langkah dalam perjalanan anda bisa membawa anda lebih dekat ke cita-cita anda.

Hidup Bukan sebagai Propokator yang Buruk

Hari-hari belakang ini saya banyak melihat orang-orang yang ada di sekitar saya, dimana banyak orang-orang yang terlalu menunjukkan topengnya bukan lagi menunjukkan wajahnya. Propokatorisasi yang saya lihat adalah seharusnya mempropokatori sesuatu yang baik untuk siapaun untuk mendukung hal-hal yang positif, akan tetapi orang-orang yang sebagai propokator malah menyuguhkan hal-hal yang negatif untuk orang lain. Entah, ada apa dengan kelakuan mereka, apakah mereka sadar dengan apa yang mereka lakukan bisa memberikan dampak negatif yang cukup membahayakan.

Hal-hal yang mendorong seseorang menjadi propokasi:

1. Rasa ketidakpuasan
2. Kurang Suara
3. Merasa terncam dengan kondisi
4. Mendapatkan tekanan,dll

Maka, coba kita check diri kita sebelum bertindak, agar kita tidak termasuk pada golongan sosok propokasi yang negatif.

BALI TOUR

Turtle Island

    GWK

g

Garuda Wisnu Kencana

Sunset @kuta

 Meeting before do something crazy

Take The Jacket

 siap-siap

 Instructure

Ready to fly

I'm Flying

LIBURAN

Kelamaan libur kuliah udah bikin gw sama temen-temen gw garing dengan kegiatan sehari-hari di rumah. Habis doku, habis juga keceriaan. Gw juga begitu, tapi semales-malesnya gw sama semua liburan gw, tapi lebih ngambil hikmahnya aja. Gw udah bisa istirahat, perbaikin pola tidur dan makan. belakangan lagi, gw juga udah mulai disibukkan dengan kegiatan di organisasi kampus. Lumayanlah, biar gak bosen-bosen banget di rumah, ntar yang ada gw stress sendiri di rumah, yang ngobrak-ngabrik kamar,dokumen,baca buku,dengerin musik,internetan,dan nonton dvd yang sekarang juga persediaannya udah nipis banget.

happiness

“Anyone who says sunshine brings happiness has never danced in the rain.”
Unknown

“Happiness is a function of accepting what is.”
Werner Erhard

“Success is not the key to happiness. Happiness is the key to success. If you love what you are doing, you will be successful.”
Herman Cain

“It is not how much we have, but how much we enjoy, that makes happiness.”
Charles Haddon Spurgeon

“The best way to cheer yourself up is to try to cheer somebody else up.”
Mark Twain

“There are hundreds of languages in the world, but a smile speaks them all.”
Unknown

“A happy person is not a person in a certain set of circumstances, but rather a person with a certain set of attitudes.”
Hugh Downs

“People are just about as happy as they make up their minds to be.”
Abraham Lincoln

“The happiest of people don't necessarily have the best of everything; they just make the most of everything that comes along their way.”
Unknown

“If you're going to be able to look back on something and laugh about it, you might as well laugh about it now.”
Marie Osmond

“Remember that happiness is a way of travel, not a destination.”
Roy Goodman

“Our happiness is greatest when we contribute most to the happiness of others.”
Harriet Shepard

“Don't cry when the sun is gone, because the tears won't let you see the stars”
Violeta Parra

“To be able to find joy in another's joy, that is the secret of happiness.”
George Bernanos

“Most of the shadows of this life are caused by standing in one's own sunshine.”
Ralph Waldo Emerson

“Before you talk about what you want - Really appreciate what you have before it's gone.”
Ethan Daniel

“Dont cry because its over, smile because it happened.”
Unknown

Kata-kata bijak tentang Persahabatan

Friends are those rare people who ask how you are and then wait for the answer. ~Author Unknown

A friend is the one who comes in when the whole world has gone out. ~Grace Pulpit

One doesn't know, till one is a bit at odds with the world, how much one's friends who believe in one rather generously, mean to one. ~D.H. Lawrence

Friendship is unnecessary, like philosophy, like art.... It has no survival value; rather it is one of those things that give value to survival. ~C.S. Lewis

Constant use will not wear ragged the fabric of friendship. ~Dorothy Parker

Some people go to priests; others to poetry; I to my friends. ~Virginia Woolf

There are big ships and small ships. But the best ship of all is friendship. ~Author Unknown

The best kind of friend is the one you could sit on a porch with, never saying a word, and walk away feeling like that was the best conversation you've had. ~Author Unknown

The language of friendship is not words but meanings. ~Henry David Thoreau

A true friend is one who thinks you are a good egg even if you are half-cracked. ~Author Unknown

Friends are kisses blown to us by angels. ~Author Unknown

It's important to our friends to believe that we are unreservedly frank with them, and important to the friendship that we are not. ~Mignon McLaughlin, The Neurotic's Notebook, 1960

It is the friends you can call up at 4 a.m. that matter. ~Marlene Dietrich

She is a friend of mind. She gather me, man. The pieces I am, she gather them and give them back to me in all the right order. It's good, you know, when you got a woman who is a friend of your mind. ~Toni Morrison, Beloved

Friends can be said to "fall in like" with as profound a thud as romantic partners fall in love. ~Letty Cottin Pogrebin

Nothing but heaven itself is better than a friend who is really a friend. ~Plautus

If instead of a gem, or even a flower, we should cast the gift of a loving thought into the heart of a friend, that would be giving as the angels give. ~George MacDonald

A real friend is someone who would feel loss if you jumped on a train, or in front of one. ~Author Unknown

Silences make the real conversations between friends. Not the saying but the never needing to say is what counts. ~Margaret Lee Runbeck, Answer Without Ceasing

Love is like the wild-rose briar;
Friendship is like the holly-tree.
The holly is dark when the rose briar blooms,
But which will bloom most constantly?
~Emily Bronte

Our most difficult task as a friend is to offer understanding when we don't understand. ~Robert Brault,

Don't

Posted: 16 Jun 2010 03:46 AM PDT

* Don’t undermine your worth by comparing yourself with others. It is because we are different that each of us is special.

* Don’t set your goals by what other people deem important. Only you know what is best for you.

* Don’t take for granted the things closest to your heart. Cling to them as you would your life, for without them, life is meaningless.

* Don’t let your life slip through your fingers by living in the past or for the future. By living your life one day at a time, you live ALL the days of your life.

* Don’t give up when you still have something to give. Nothing is really over until the moment you stop trying.

* Don’t be afraid to admit that you are less than perfect. It is this fragile thread that binds us each together.

* Don’t be afraid to encounter risks. It is by taking chances that we learn how to be brave.

* Don’t shut love out of your life by saying it’s impossible to find. The quickest way to receive love is to give; the fastest way to lose love is to hold it too tightly; and the best way to keep love is to give it wings.

* Don’t run through life so fast that you forget not only where you’ve been, but also where you are going.

* Don’t forget that a person’s greatest emotional need is to feel appreciated.

* Don’t be afraid to learn. Knowledge is weightless, a treasure you can always carry easily.

* Don’t use time or words carelessly. Neither can be retrieved. Life is not a race, but a journey to be savored each step of the way.

ketika masalah kecil memiliki dampak yang besar pada diri kita

Pada saat seseorang dihadapkan dalam masalah yang kecil, kebiasaan yang timbul adalah mengabaikan masalah ini. Betapa kurang saya sadari betapa manusia hari-hari ini haruslahh memiliki perhitungan lebih dalam berbuat baik untuk orang lain, tidak perduli walaupun semua itu bukan merupakan asas dari persahabatan. awal yang saya mau adalah persahabatan dapat membuat kami menjadi saling mengisi kekurangan dan kelebihan dari kita satu sama lain. Dunia kebaikan terasa sudah mati, tidak ada lagi ketulusan untuk menolong orang lain. Ke'egoisan ini mendorong masalah yang kecil ini menjadi dampak yang besar dalam persahabatan saya.





Awalnya tak sebesar yang saya fikir akan tetapi semua itu terasa berat untuk diselesaikan. Bagi saya ini semua sudah berakhir, walau ini bukanlah menjadi harapan saya yang sebenar-benarnya. Kesedihan melanda diri saya untuk beberapa waktu dan meninggalkkan luka untuk saya yang terlalu berharap besar pada persahabatan yang sudah saya bangun. Sulit sekali untuk sekarang ini menemukan sosok sahabat yang bisa saling mengisi dalam kelebihan dan kekurangan masing-masing pribadi. Betapa kurangnya saya dimata orang lain sehingga saya tidak layak ditolong. Lalu, apakah mereka mengerti apa yang saya lakukan untuk mereka selama ini. Rasanya sudah habis segala tangis kesabaran, walau saya masih sabar menghadapi semuanya yang sudah menjauh dari keseharianku. Dampak yang besar untuk masalah yang kecil adalah sakit yang saya rasa untuk menghancurkan sebuah persahabatan.

MANUSIA DAN PANDANGAN HIDUP

A. LATAR BELAKANG

Dua kekayaan manusia yang paling utama ialah “Akal dan Budi” atau lazimnya disebut pikiran dan perasaan. Disatu sisi akal dan budi atau pikiran dan perasaan tersebut telah memungkinkan munculnya tuntutan-tuntutan hidup manusia yang lebih daripada tuntutan hidup makhluk lain.

Disisi lain akal dan budi memungkinkan munculnya karya-karya manusia yang sampai kapanpun tidak pernah akan dapat dihasilkan oleh makhluk lain. Cipta, karsa, dan rasa pada manusia yakni sebagai buah akal budinya terus melaju tanpa hentinya berusaha menciptakan benda-benda baru untuk memenuhi kebutuhan / hajat hidupnya. Baik yang bersifat jasmani maupun rohani. Dari proses ini maka lahirlah apa yang disebut kebudayaan dan pandangan terhadap hidup. Jadi pada hakikatnya, kebudayaan dan pandangan terhadap hidup ini tidak lain adalah segala sesuatu yang dihasilkan oleh akal budi manusia.

Dalam pikiran dan perasaan manusia, ada beberapa faktor penting yang harus menjadikan manusia sebagai makhluk yang berakal, yakni :

1. Pandangan Hidup

Pandangan Hidup merupakan suatu dasar atau landasan untuk membimbing kehidupan jasmani dan rohani. Pandangan hidup ini sangat bermanfaat bagi kehidupan individu, masyarakat, atau negara. Semua perbuatan, tingkah laku dan aturan serta undang-undang harus merupakan pancaran dari pandangan hidup yang telah dirumuskan.

Pandangan hidup sering disebut filsafat hidup. Filsafat berarti cinta akan kebenaran, sedangkan kebenaran dapat dicapai oleh siapa saja. Hal inilah yang mengakibatkan pandangan hidup itu perlu dimiliki oleh semua orang dan semua golongan.

Setiap orang, baik dari tingkatan yang paling rendah sampai dengan tingkatan yang paling tinggi, mempunyai cita-cita hidup. Hanya kadar cita-citanya sajalah yang berbeda. Bagi orang yang kurang kuat imannya ataupun kurang luas wawasannya, apabila gagal mencapai cita-cita, tindakannya biasanya mengarah pada hal-hal yang bersifat negative.

Disinilah peranan pandangan hidup seseorang. Pandangan hidup yang teguh merupakan pelindung seseorang. Dengan memegang teguh pandangan hidup yang diyakini, seseorang tidak akan bertindak sesuka hatinya. Ia tidak akan gegabah bila menghadapi masalah, hambatan, tantangan dan gangguan, serta kesulitan yang dihadapinya.

Biasanya orang akan selalu ingat, taat, kepada Sang Pencipta bila sedang dirudung kesusahan. Namun, bila manusia sedang dalam keadaan senang, bahagia, serta kecukupan, mereka lupa akan pandangan hidup yang diikutinya dan berkurang rasa pengabdiannya kepada Sang Pencipta. Hal ini disebabkan oleh beberapa factor, antara lain :

1. Kurangnya penghayatan pandangan hidup yang diyakini.
2. Kurangnya keyakinan pandangan hidupnya.
3. Kurang memahami nilai dan tuntutan yang terkandung dalam pandangan hidupnya.
4. Kurang mampu mengatasi keadaan sehingga lupa pada tuntutan hidup yang ada dalam pandangan hidupnya.
5. Atau sengaja melupakannya demi kebutuhan diri sendiri.

Pandangan hidup tidak sama dengan cita-cita. Sekalipun demikian, pandangan hiup erat sekali kaitannya dengan cita-cita. Pandangan hidup merupakan bagian dari hidup manusia yang dapat mencerminkan cita-cita atau aspirasi seseorang dan sekelompok orang atau masyarakat.

Pandangan hidup merupakan sesuatu yang sulit untuk dikatakan, sebab kadang-kadang pandangan hidup hanya merupakan suatu idealisme belaka yang mengikuti kebiasaan berpikir didalam masyarakat. Manuel Kaisiepo (1982) dan Abdurrahman Wahid (1985) berpendapat bahwa pandangan hidup itu bersifat elastis. Maksudnya bergantung pada situasi dan kondisi serta tidak selamanya bersifat positif.

Pandangan hidup yang sudah diterima oleh sekelompok orang biasanya digunakan sebagai pendukung suatu organisasi disebut ideology. Pandangan hidup dapat menjadi pegangan, bimbingan, tuntutan seseorang ataupun masyarakat dalam menempuh jalan hidupnya menuju tujuan akhir.

2. Cita-Cita

Pandangan hidup terdiri atas cita-cita, kebajikan dan sikap hidup. Cita-cita, kebajikan dan sikap hidup itu tak dapat dipisahkan dengan kehidupan manusia. Dalam kehidupannya manusia tidak dapat melepas diri dari cita-cita, kebajikan dan sikap hidup itu.

Orang tua selalu menimang-nimang anaknya sejak masih bayi agar menjadi dokter, insinyur, dan sebagainya. Ini berarti bahwa sejak anaknya lahir, bahkan sejak dalam kandungan, orang tua telah berangan-angan agar anaknya itu mempunyai jabatan atau profesi yang biasanya tak tercapai oleh orang tuanya.

Selain dari itu, pada setiap kelahiran bayi, do’a yang di ucapkan oleh family atau handai taulan biasanya berbunyi : “ Semoga kelak menjadi orang yang berguna bagi nusa, bangsa, agama, dan berbakti kepada orang tua.

Karena itu wajarlah apabila cita-cita, kebajikan, dan pandangan hidup merupakan bagian hidup manusia. Tidak ada orang hidup tanpa cita-cita, tanpa berbuat kebajikan, dan tanpa sikap hidup. Sudah tentu kadar atau tingkat cita-cita, kebajikan, dan sikap hidup itu berbeda-beda bergantung kepada pendidikan, pergaulan, dan lingkungan masing-masing.

Cita-cita itu perasaan hati yang merupakan suatu keinginan yang ada dalam hati. Cita-cita sering kali diartikan sebagai angan-angan, keinginan, kemauan, niat atau harapan. Cita-cita itu penting bagi manusia, karena adanya cita-cita menandakan kedinamikan manusia.

Ada tiga kategori keadaan hati seseorang yakni lunak, keras,dan lemah, seperti :

- Orang yang berhati keras, biasanya tak berhenti berusaha sebelum cita-citanya tercapai. Ia tidak menghiraukan rintangan, tantangan, dan segala esulitan yang dihadapinya. Orang yang berhati keras biasanya juga mencapai hasil yang gemilang dan sukses hidupnya.

- Orang berhati lunak biasanya dalam usaha mencapai cita-citanya menyesuaikan diri dengan situasi dan kondisi. Namun ia tetap berusaha mencapai cita-cita itu. Karena, biarpun lambat ia akan berhasil juga mencapai cita-citanya.

- Orang yang berhati lemah biasanya mudah terpengaruh oleh situasi dan kondisi. Bila menghadapi kesulitan cepat-cepat ia berganti haluan dan berganti keinginan.

3. Kebajikan

Kebajikan atau kebaikan pada hakikatnya adalah perbuatan moral, perbuatan yang sesuai dengan norma-norma agama atau etika. Manusia berbuat baik, karena menurut kodratnya manusia itu baik dan makhluk bermoral. Atas dorongan suara hatinya manusia cenderung berbuat baik. Untuk melihat apa itu kebajikan, kita harus melihat dari tiga segi, yaitu :

1. Manusia sebagai pribadi, Yang menentukan baik-buruknya adalah suara hati. Suara hati itu semacam bisikan dalam hati untuk menimbang perbuatan baik atau tidak. Jadi suara hati itu merupakan hakim terhadap diri sendiri. Suara hati sebenarnya telah memilih yang baik, namun manusia seringkali tidak mau mendengarkan.

2. Manusia sebagai anggota masyarakat, Yang menentukan baik-buruknya adalah suara hati masyarakat. Suara hati manusia adalah baik, tetapi belum tentu suara hati masyarakat menganggap baik. Sebagai anggota masyarakat, manusia tidak dapat membebaskan diri dari kemasyarakatan.

3. Manusia sebagai makhluk tuhan, manusia pun harus mendengarkan suara hati Tuhan. Suara Tuhan selalu membisikkan agar manusia berbuat baik dan mengelakkan perbuatan yang tidak baik. Jadi, untuk mengukur perbuatan baik dan buruk, harus kita dengar pula suara Tuhan atau Kehendak Tuhan. Kehendak Tuhan berbentuk Hukum Tuhan atau Hukum agama.

Jadi, kebajikan itu adalah perbuatan yang selaras dengan suara hati kita, suara hati masyarakat, dan Hukum Tuhan. Kebajikan berarti berkata sopan, santun, berbahasa baik, bertingkah laku baik, ramah-tamah terhadap siapapun, berpakaian sopan agar tidak merangsang bagi yang melihatnya.

Namun ada pula kebajikan semu, yaitu kejahatan yang berselubung kebajikan. Kebajikan semu ini sangat berbahaya, karena pelakunya orang-orang munafik yang bermaksud mencari keuntungan diri sendiri.

4. Sikap Hidup

Sikap hidup ialah keadaan hati dalam menghadapi hidup ini. Apakah kita mempunyai sikap yang positif atau yang negatif. Apakah kita mempunyai sikap optimis atau pesimis? Atau apakah kita mempunyai sikap yang apatis?.

Sikap itu ada didalam hati kita dan hanya kitalah yang tahu.orang lain hanya baru tahu setelah kita bertindak. Sikap itu penting, setiap manusia mempunyai sikap dan sudah tentu tiap-tiap orang berbeda sikapnya. Sikap dapat dibentuk sesuai kemauan yang membentuknya.

Sikap dapat juga berubah karena situasi, kondisi, dan lingkungan. Dalam menghadapi kehidupan, manusia selalu menghadapi manusia lain atau menghadapi sekelompok manusia. Ada beberapa sikap etis dan non etis. Sikap etis disebut juga sikap positif, dan sikap non etis disebut juga sikap negatif.

Ada tujuh sikap etis, yaitu :

- sikap lincah - sikap arif

- sikap rendah hati - sikap berani

- sikap tenang - sikap halus

- dan sikap bangga

Sikap non etis atau sikap negatif, yaitu :

- sikap kaku - sikap takut

- sikap gugup - sikap kasar

- sikap angkuh - sikap dan sikap rendah diri

Sikap-sikap ini harus dijauhkan dari diri pribadi-pribadi., karena sangat merugikan baik bagi pribadi masing-masing maupun bagi kemajuan bangsa.

B. MANUSIA DAN PANDANGAN HIDUP

Akal dan budi sebagai milik manusia ternyata membawaciri tersendiri akan diri manusia itu. Sebab akal dan budi mengakibatkan manusia memiliki keunggulan dibandingkan dengan makhluk lainnya. Satu diantar keunggulan manusia tersebut ialah pandangan hidup. Disatu pihak manusia menyadari bahwa dirinya lemah, dipihak lain menusia menyadari kehidupannya lebih kompleks.

Kesadaran akan kelemahan dirinya memaksa manusia mencari kekuatan diluar dirinya. Dengan kekuatan ini manusia berharap dapat terlindung dari ancaman-ancaman yang selalu mengintai dirinya, baik yang fisik maupun non fisik. Seperti penyakit, bencana alam, kegelisahan, ketakutan, dan sebagainya.

Selain itu manusia sadar pula bahwa kehidupannya itu lain bila dibandingkan dengan kehidupan makhluk lain. Sadar pula bahwa dibalik kehidupan ini ada kehidupan lain yang diyakini lebih abadi. Lebih yakin lagi bahwa kehidupan lain itu bahkan merupakan kehidupan yang sesungguhnya.

Disana setiap manusia akan mempertanggung jawabkan apa yang dilakukan selama hidup didunia. Manusia tahu benar bahwa baik dan buruk itu akan memperoleh perhitungan, maka manusia akan selalu mencari sesuatu yang dapat menuntunnya kearah kebaikan dan menjauhkan diri dari keburukan.

you've got a friend

When your down and troubled
And you need a helping hand
And nothing, whoa nothing is going right.
Close your eyes and think of me
And soon I will be there
To brighten up even your darkest nights.
You just call out my name,
And you know whereever I am
I'll come running, oh yeah baby
To see you again.
Winter, spring , summer, or fall,
All you have to do is call
And I'll be there, yeah, yeah, yeah.
You've got a freind.
If the sky above you
Should turn dark and full of clouds
And that old north wind should begin to blow
Keep your head together and call my name out loud
And soon I will be knocking upon your door.
You just call out my name and you know where ever I am
I'll come running to see you again.
Winter, Spring, summer or fall
All you got to do is call
And I'll be there, yeah, yeah, yeah.
Hey, ain't it good to know that you've got a friend?
People can be so cold.
They'll hurt you and desert you.
Well they'll take your soul if you let them.
Oh yeah, but don't you let them.
You just call out my name and you know wherever I am
I'll come running to see you again.
Oh babe, don't you know that,
Winter Spring summer or fall,
Hey now, all you've got to do is call.
Lord, I'll be there, yes I will.
You've got a friend.
You've got a friend.
Ain't it good to know you've got a friend.
Ain't it good to know you've got a friend.
You've got a friend.

More lyrics: http://www.lyricsfreak.com/j/james+taylor/#share