Acer Luncurkan Iconia W4 dengan Layar IPS Berukuran 8 Inci dan Prosesor Intel Bay Trail

Posted on October 18, 2013 by wiraxie

Tablet Iconia W3 diperkenalkan oleh Acer pada bulan Juni kemarin. Dan kini, perusahaan asal Taiwan tersebut pun merilis secara resmi tablet penerus dari Iconia W3, yakni Iconia W4. Dan tablet ini pun hadir dengan ukuran layar yang sama, yakni 8 inci.

Acer Iconia W4 ini hadir dengan resolusi 1280 x 800 piksel dan menggunakan teknoogi IPS. Teknologi ini pun memberikan kelebihan pada sudut pandang yang lebih lebar. Selain itu, tablet ini juga dilengkapi teknologi Zero Air Gap, di mana tidak ada udara di antara LCD dan panel. Teknologi ini pun meningkatkan visibilitas layar serta mengurangi pantulan.
Selain itu, Acer juga membenamkan prosesor Intel Bay Trail Atom dengan kecepatan 1.8GHz pada tablet ini. Di bagian belakang, terdapat kamera 5MP dan kamera 2MP di bagian depan. Terdapat dua model tablet dengan kapasitas penyimpanan 32GB dan 64GB. Masing-masing model tersebut dihargai sebesar 329.99 USD dan 379.99 USD.

sumber : beritateknologi.com

Posted in technology | Leave a comment

Hati-Hati, Terlalu Banyak Tidur Bahayakan Kesehatan Anda

Posted on October 17, 2013 by wiraxie

detail beritaKATA siapa tidur terlalu banyak tak membahayakan kesehatan. Nyatanya, terlalu banyak tidur meningkatkan risiko seseorang mengalami penyakit kardiovaskular.  
Hal itu seperti hasil penelitian terbaru Centers for Disease Control and Prevention. Dijelaskan bahwa seseorang yang tidur lebih dari 10 jam lebih cenderung memiliki penyakit jantung, stroke, diabetes, obesitas, dan tekanan mental ketimbang orang yang tidur selama tujuh sampai sembilan jam.

“Hanya karena Anda tidur lebih lama bukan berarti itu berkualitas baik. Terlalu lama tidur bisa juga mengindikasikan kurang tidur, dan itu adalah alasan kenapa Anda tidak boleh terlalu lama tidur,” kata Safwan Badr, Md, President of the American Academy of Sleep Medicine, seperti dilansir Menshealth.

Seseorang yang terlalu banyak tidur, biasanya disebabkan adanya gangguan tidur atau sleep apnea. Di mana bisa membangunkan seseorang ratusan kali dalam satu jam. Sehingga membuat seseorang beristirahat lebih lama karena kualitas tidur terganggu, peneliti menambahkan.

Lantas  bagaimana cara untuk mendeteksi itu? Sayangnya, Anda tak bisa mengingat kondisi saat ia tidur. Jadi, sangat sulit untuk mengetahui apakah Anda menderita  gangguan tidur. Kendati demikian, mendengkur, kelebihan berat badan, bangun dengan sakit kepala karena kekurangan oksigen di malam hari merupakan gejala dari seseorang mengalami gangguan tidur.

Bila Anda mengalami salah satu gejala gangguan tidur, segeralah kunjungi dokter Anda, kata peneliti. Bila Anda didiagnosis memiliki masalah tersebut, sikapilah hal itu dengan serius. Sebab, penelitian sleep apnea sebelumnya mengatakan, gangguan tidur dan insomnia berhubungan dengan risiko obesitas, tekanan darah tinggi, stroke, depresi, dan banyak lagi.

“Tidur itu sama pentingnya dengan apa yang Anda makan atau berapa banyak Anda berolahraga,” terang Dr. Badr.

source : okezone

Posted in health, Info | Leave a comment

Biography:Dalai Lama

Posted on October 17, 2013 by wiraxie

Synopsis

The Dalai Lama was born Lhamo Thondup on July 6, 1935 in Taktser, China. At age 15, he assumed political power of Tibet as the Dalai Lama. The People’s Republic of China invaded that same year. Fearing assassination, he and thousands of followers fled to Dharamsala in northern India, where they established an alternative government. Since then, the Dalai Lama has taken numerous actions in hopes of establishing an autonomous Tibetan state within the People’s Republic of China. However,the Chinese government has shown no signs of moving toward peace and reconciliation with Tibet. The Dalai Lama has also conducted hundreds of conferences, lectures and workshops worldwide, as part of his humanitarian efforts. He was awarded the Nobel Peace Prize in 1989. In December 2008, the Dalai Lama announced his semi-retirement after having gallstone surgery.

Early Life

Lhamo Thondup was born on July 6, 1935 in Taktser, China, northeast of Tibet, to a peasant family. He is the head of state and spiritual leader of the Tibetan government-in-exile based in Dharamshala, India. Tibetans believe him to be the reincarnation of his predecessors. For nearly 50 years, he had aimed to establish Tibet as a self-governing, democratic state.
Lhamo Thondup was the fifth of 16 children—seven of whom died at a young age. After several months of searching for a successor to the 13th Dalai Lama and following many significant spiritual signs, religious officials located Lhamo Thondup, at age 2, and identified him as the reincarnation of the 13th Dalai Lama, Thubten Gyatso. Young Lhamo was renamed Tenzin Gyatso and proclaimed the 14th Dalai Lama.
Dalai Lamas are believed to be the reincarnation of Avalokitesvara, an important Buddhist deity and the personification of compassion. Dalai Lamas are also enlightened beings who have postponed their own afterlife and chosen to take rebirth to benefit humanity. “Dalai” means “ocean” in Mongolian (the name “Gyatso” comes from the Tibetan word for ocean). “Lama” is the equivalent of the Sanskrit word “guru,” or spiritual teacher. Put together, the title of Dalai Lama is literally “Ocean Teacher,” meaning a “teacher spiritually as deep as the ocean.”

Buddhist Teachings

Buddhism was created in the sixth century, BCE, with the birth ofBuddha Siddhartha Gautama, making it one of the oldest religions practiced today. Originating in India, the religion spread throughout most of eastern and southern Asia. Buddhism came to Tibet in the 8th century, CE. Unlike other religions that are centered on a supreme being, Buddhism is centered on four basic truths: Life is not perfect; people are left unsatisfied by trying to make life perfect; people can realize there is a better way to achieve fulfillment; and by living one’s life through wisdom, ethical conduct and mental discipline, people will reach enlightenment.
Within these truths are countless layers of teachings on the nature of existence, life, death and the self. Buddhism encourages its followers not to believe in those teachings, as followers of other religions believe in their religion’s central figures and dogma, but rather to explore, understand, and test the truths against their own experiences.
The emphasis here is on the exploration. The Buddhist belief of rebirth is a concept of “renewal” and not exactly reincarnation of a spirit or body. Under Buddhism, the consciousness of a person can become part of the consciousness of another person, as a flame moves from one candle to another. The second flame is not identical to the first, nor is it totally different. Thus, Buddhists believe life is a continual journey of experience and discovery and not divided between life and the afterlife.

Becoming the Dalai Lama

Tenzin began his religious education at age 6. His schooling consisted of logic, Tibetan art and culture, Sanskrit, medicine and Buddhist philosophy, which is divided into five other categories dealing with the perfection of wisdom, monastic discipline, metaphysics, logic and epistemology—the study of knowledge. At age 11, Tenzin met Heinrich Harrer, an Austrian mountaineer, who became one of his tutors, teaching him about the outside world. The two remained friends until Harrer’s death in 2006.
In 1950, at the age of 15, Tenzin assumed full political power as the Dalai Lama. However, his governorship was short. In October of that year, the People’s Republic of China invaded Tibet against little resistance. In 1954, the Dalai Lama went to Beijing for peace talks with Mao Zedong and other Chinese leaders. However, in 1959, continued suppression of the Tibetan people by Chinese troops led to their uprising. The Dalai Lama and his closest advisers believed the Chinese government was planning to assassinate him. Consequently, he and several thousand followers fled to Dharamshala in northern India and established an alternative government there.
At the time, the People’s Republic of China considered the Dalai Lama to be a symbol of an obsolete religious movement, not in line with communist philosophy. More recently, the Chinese government alleges that he is a separatist and a traitor for advocating Tibetan self-rule, and a terrorist for inciting Tibetan rebellion.

Conflict with China

Since the Chinese invasion, the Dalai Lama has taken numerous actions in hopes of establishing an autonomous Tibetan state within the People’s Republic of China. In 1963, he issued a draft constitution for Tibet containing a number of reforms to democratize the government. Called the Charter of Tibetans in Exile, it grants freedom of speech, belief, assembly, and movement. It also provides detailed guidelines for Tibetans living in exile.
During the 1960s, the Central Intelligence Agency funded and trained Tibetan forces to resist the Chinese invasion and occupation with the Dalai Lama’s full knowledge and support. The program was a failure as thousands of lives were lost in the resistance and is now considered merely a Cold War tactic on the part of the United States to challenge the Chinese government’s legitimacy in the region.
In September 1987, the Dalai Lama proposed the Five Point Peace Plan for Tibet as the first steps in a peaceful solution to reconcile with the Chinese government and end the volatile situation there.
The plan proposed that Tibet would become a sanctuary where enlightened people can exist in peace and the environment can be preserved. In June 15, 1988, the Dalai Lama addressed members of the European Parliament in Strasbourg, France. There he proposed talks between the Chinese and Tibetans that would lead to a self-governing democratic political entity for Tibet. The entity would be associated with the People’s Republic of China,and the Chinese government would be responsible for Tibet’s foreign policy and defense.
In 1991, the Tibetan government-in-exile declared the Strasbourg Proposal invalid because of the current Chinese leadership’s negative attitude toward the proposal.

Humanitarian Work

The Dalai Lama is the spiritual leader of Tibetan Buddhism, and in the tradition of Bodhisattva he has spent his life committed to benefiting humanity. He has written numerous books and conducted hundreds of conferences, lectures and workshops at major universities and institutions throughout the world, discussing engaging in wisdom, compassion and, more recently, environmental sustainability. Unlike his predecessors, the Dalai Lama has met with many Western leaders and has visited the United States, Europe, Russia, Latin America and many countries in Asia on a number of occasions.
Known as an effective public speaker, the Dalai Lama is often described as charismatic. His message is always one of peace and compassion for people all over the world. During his travels abroad, he has stressed the need for a better understanding of and respect among different faiths of the world. He has made numerous appearances at interfaith services and has met with several heads of other religions, including Pope John Paul II; Dr. Robert Runcie, the Archbishop of Canterbury; Gordon B. Hinckley, the president of the Church of Jesus Christ of Latter-day Saints; and Patriarch Alexius II, of the Russian Orthodox Church.
In 1989, the Dalai Lama was awarded the Nobel Peace Prize for his nonviolent efforts for the liberation of Tibet and his concern for global environmental problems. The Committee’s citation stated, “The Committee wants to emphasize the fact that the Dalai Lama in his struggle for the liberation of Tibet consistently has opposed the use of violence. He has instead advocated peaceful solutions based upon tolerance and mutual respect in order to preserve the historical and cultural heritage of his people.” In recent years, a number of Western universities and institutions have conferred peace awards and honorary doctorate degrees upon the Dalai Lama in recognition of his distinguished writings in Buddhist philosophy, as well as his outstanding leadership in the service of freedom and peace.

Working for Peace

In the run-up to the 2008 Beijing Olympics, unrest broke out in Tibet in anticipation of media attention and increased repression by the Chinese government. The Dalai Lama pleaded for calm and condemned Chinese violence. This was met with frustration by many in Tibet, who considered his comments ineffective, and allegations by the Chinese that the Dalai Lama incited the violence—an accusation that he strongly denies.
While the United Nations has passed several resolutions on China, calling for the respect of fundamental human rights and a cessation of human rights violations, and has expressed concern about continuing human rights violations in Tibet, little has been done to resolve the problem. In recent years, proposed resolutions to protect Tibetan human rights have been postponed or reworded to ease any pressure on the Chinese government.
In recent years,Chinese President Hu Jintao has shown no signs of moving toward peace and reconciliation with Tibet. Some say that the Chinese government is just waiting for the Dalai Lama, now 74, to die and thereby finally dispel any lingering hopes for an autonomous, democratic Tibet. In December 2008, the Dalai Lama announced his semi-retirement after having gallstone surgery.
On March 10, 2011, on the 52nd anniversary of his exile from Tibet, the Dalai Lama announced that he would give up his role as Tibet’s political leader. He said the decision came from a long-held belief that the Tibetans needed a freely elected leader. A spokeswoman from the Chinese foreign ministry called his resignation “a trick.”

Posted in Biography, English | Leave a comment

Biography:Henry Clay

Posted on October 15, 2013 by wiraxie

Synopsis

Born on April 12, 1777, in Hanover County, Virginia, Henry Clay worked as a frontier lawyer before becoming a Kentucky senator and then speaker of the House of Representatives. He was secretary of state under John Quincy Adams in the 1820s, later returning to Congress, and pushed for the Compromise of 1850, with overall conflicting stances on race and slavery. He died on June 29, 1852.

Early Years

A distinguished political leader whose influence extended across both houses of Congress and to the White House, Henry Clay Sr. was born on April 12, 1777, in Hanover County, Virginia.
Clay was raised with modest wealth, the seventh of nine children born to Reverend John and Elizabeth Hudson Clay. His link to American history came at an early age. He was 3 years old when he watched the British troops ransack his family home.
In 1797 he was admitted to the Virginia bar. Then, like a number of ambitious young lawyers, Clay moved to Lexington, Kentucky, a hotbed of land-title lawsuits. Clay mingled well in his new home. He was sociable, didn’t hide his tastes for drinking and gambling, and developed a deep love for horses.
Clay’s standing in his adopted state was furthered by his marriage to Lucretia Hart, the daughter of a wealthy Lexington businessman, in 1799. The two remained married for more than 50 years, having 11 children together.
His political career kicked off in 1803 when he was elected to the Kentucky General Assembly. Voters gravitated toward Clay’s Jeffersonian politics, which early on saw him push for a liberalization of the state’s constitution. He also strongly opposed the Alien and Sedition Acts of 1798.
In the private sector, his work as an attorney brought success and plenty of clients. One of those included Aaron Burr, whom Clay represented in 1806 in a wild case in which Burr was accused of planning an expedition into Spanish Territory and essentially trying to create a new empire. Clay had defended Burr out of a belief that he was innocent, but later, when it was revealed that Burr was guilty of the charges levied against him, Clay spurned his former client’s attempts at making amends.
In 1806, the same year he took on the Burr case, Clay received his first taste of national politics when he was appointed to the U.S. Senate. He was just 29 years old.

Young Statesman

Over the next few years, Clay served out the unexpired terms in the U.S. Senate. In 1811 Clay was elected to the U.S. House of Representatives, where he eventually served as Speaker of the House. In all, Clay would come to serve multiple terms in the U.S. House (1811–14, 1815–21, 1823–25) and Senate (1806–07, 1810–11, 1831–42, 1849–52).
Clay had come to the House as a War Hawk, a leader who vocally pushed his government to confront the British over its conscription of American seamen. In part due to Clay’s political pressure, the U.S. went to war with Britain in the War of 1812. The conflict proved crucial in forging a lasting American independence from England.
But while he pushed for war, Clay also showed himself to be crucial in the peacemaking process. When the battles ceased, President James Madison appointed Clay as one of five delegates to negotiate a peace treaty with Britain at Ghent, Belgium.
On other fronts, Clay took head-on some of the biggest issues of the day. He pushed for independence for several Latin American republics, advocated for a national bank and, perhaps most significantly,argued strongly and successfully for a negotiated settlement between slave-owning states and the rest of the country over its western policy. The resulting Missouri Compromise, which passed in 1820, found a necessary balance that allowed for America’s continued western expansion while simultaneously holding off any bloodshed over the white-hot topic of slavery.
Two more times in his political career would Clay step in as lead negotiator and prevent a breakup of the still young United States. In 1833 he walked South Carolina back from the brink of secession. At issue was a series of international tariffs on U.S. exports that had been sparked by American tariffs on imported goods. The cotton and tobacco states of the South were hurt the most by the new tarriff agreement, much more so than the industrial north. Clay’s Compromise Tariff of 1833 slowly reduced the tariff rate and eased the tensions between the Andrew Jackson White House and Southern legislators.
In 1850, with the question raised of whether California should become part of the U.S. as either a slave state or a free state, Clay stepped to the negotiating table once more to stave off bloodshed. In one fell swoop Clay introduced a bill that allowed California to enter the Union as a non-slave state, without an additional slave state as compensation. In addition, the bill covered the settlement of the Texas boundary line, the fugitive slave law and the abolition of the slave trade in the District of Columbia.
Over the course of his long career, Clay’s skills became renowned in Washington, D.C., earning him the nicknames The Great Compromiser and The Great Pacificator. His influence was so strong that he came to be admired by a young Abraham Lincoln, who referred to Clay as “my beau ideal of a statesman.”
Clay quotes often made their way into Lincoln’s speeches. During the writing of his first inaugural address, Lincoln chose a published edition of a Clay speech to keep at his side while he crafted what he’d say to the nation.
“I recognize [Clay’s] voice, speaking as it ever spoke, for the Union, the Constitution and the freedom of Mankind,” Lincoln wrote to Henry Clay’s son John in 1864.

Adams Years

In 1824 the ambitious Clay set his sights on a new political office: the presidency. But two higher-profile politicians thwarted his candidacy: John Quincy Adams and Andrew Jackson.
When Adams won the presidency, he appointed Clay as his secretary of state. The appointment came, however, at some personal cost to Clay. With neither Jackson nor Adams able to secure enough electoral votes, the election was thrown to the House of Representatives.Clay parked his support behind Adams with the understanding that he’d have a place in his cabinet. When he received it, Clay’s critics blasted him, with a cry of “bargain and sale.”
The attacks continued into the Adams presidency. Jackson, stung by the defeat, blocked several foreign-policy initiatives put forth by Clay,including securing a trade agreement with Great Britain over the West Indies and sending delegates to a Pan American Congress in Panama. The backlash against his support for Adams reached its apex when Congressman John Randolph challenged Clay to a duel. Neither man was hurt.

Andrew Jackson Rivalry

In 1828 Andrew Jackson captured the presidency from John Quincy Adams. With Clay’s National Republican Party coming apart at the seams—it would eventually become absorbed by the Whig Party—Clay retired from politics and returned to Kentucky.
But Clay was unable to stay away from Washington. In 1831 he came back to D.C. and the Senate floor. The following year he headed the National Republicans’ bid to unseat Jackson. At the center of the presidential election was Clay’s support for the renewal of the charter of the Second Bank of the United States, whose creation in 1816 Clay had fought hard for.
But the issues around it proved to be Clay’s undoing. Jackson vehemently opposed the bank and the renewal of its charter. He alleged it was a corrupt institution and had helped steer the nation toward higher inflation. The voters sided with him.
After the election Clay remained in the Senate, taking on Jackson and becoming the head of the Whig Party.

Another White House Run

The decade following his loss to Jackson for the presidency proved to be a frustrating period for Clay. In 1840 he had every reason to expect to be nominated as the Whigs’ candidate for the White House. He did little to hide his frustration when the party turned to General William Henry Harrison, who selected John Tyler as his running mate.
After Harrison’s death just a month into his presidency, Clay tried to dominate Tyler and his administration, but his actions proved futile. In 1842 he retired from the Senate and again returned to Kentucky.
Two years later, however, he was back in Washington, when the Whig Party chose him, not Tyler, as its candidate for the 1844 presidential election. But like his run a decade earlier, the election centered around one issue. This time it was the annexation of Texas.
Clay opposed the move, fearing it would provoke a war with Mexico and reignite the battle between pro-slavery and anti-slavery states. His opponent, James K. Polk, on the other hand, was an ardent supporter of making Texas a state, and the voters, smitten with the idea of Manifest Destiny, sided with him and delivered the White House to Polk.

Final Years

Almost right up until his last days, Henry Clay still played a part in the nation’s politics. Battling tuberculosis, he died on June 29, 1852. Widely respected for his contributions to the country, Clay was laid in state in the Capitol rotunda, the first person ever to receive that honor. In the days that followed his death, funeral ceremonies were held in New York, Washington and other cities. He was buried in Ashland, Kentucky.

QUOTES

“Of all the properties which belong to honorable men, not one is so highly prized as that of character.”

– Henry Clay
Posted in Biography, English, Info | Leave a comment

6 Unexpected Effects of Climate Change

Posted on October 15, 2013 by wiraxie
sea ice

Along with its anxiety-inducing effects, climate change also offers an interesting opportunity to consider fascinating, interconnected processes on Earth. The smallest to the largest components of the planet – from bacteria to volcanoes – all somehow feel the effects of a changing climate. Here are six of the most unexpected ways climate change impacts Earth.

Desert bacteria dies
these desert lands are commonly found a specialized community of lichen, algae, moss, fungus and cyanobacteria Desert soil may appear desolate and void of life, but it actually teems with bacteria. Bacterial colonies can grow so thick that they form sturdy layers called biocrusts that stabilize soil against erosion.

A study of these biocrusts across deserts in the United States showed that different types of desert bacteria thrive in different temperature regimes. Some prefer the sweltering heat of Arizona and New Mexico, while others fare better in the cooler climate of southern Oregon and Utah. As temperatures become more erratic with climate change, desert bacteria may struggle to adapt, leaving desert soil more prone to erosion.

Volcanic eruptions explode
lava eruptionAs glacial meltwater floods into oceans and the global sea level rises with climate change, the distribution of weight on the Earth’s crust will shift from land to sea.
This shift in weight distribution could cause volcanoes to erupt more often, some studies suggest. Evidence of this phenomenon has been detected in the rock record, with remnants of more abundant volcanic eruptions correlating with periods of glacial melt at several points in Earth history. Humans in the 21st century probably won’t experience this shift, however, since this effect seems to lag by up to about 2,500 years.

Oceans darken
jellyfishClimate change will increase precipitation in some regions of the world, resulting in stronger-flowing rivers. Stronger river currents stir up more silt and debris, which all eventually flows into the ocean and makes the ocean more opaque. Regions along the coast of Norway have already experienced increasingly darker and murkier ocean water with increased precipitation and snow melt in recent decades. Some researchers have speculated that the murkiness is responsible for changes in regional ecosystems, including a spike in jellyfish populations.

Allergies worsen
nullAs climate change causes springtime to spring out earlier in the year, sneeze-inducing pollen will ride the airwaves that much earlier in the year as well. This will increase the overall pollen load each year, and could make people’s allergies worse. Some temperature and precipitation models have shown that pollen levels could more than double by the year 2040.

Ant invasions slow
Map of potential big-headed ant habitatPheidole megacephala, also known as the big-headed ant, is one of the top 100 most invasive species on Earth. Hoards of these insects thrive in South America, Australia and Africa, and their voracious populations spread rapidly. As invasive animals, they steal habitat and resources from native species, disrupting regional ecosystems and jeopardizing biodiversity. They have even been known to hunt bird hatchlings.
Researchers have estimated that 18.5 percent of the land on Earth currently supports the big-headed ant. But as temperatures shift in the coming decades, the habitat range of these cold-blooded animals will likely shrink substantially. Some climate models suggest that the ant’s range will decrease by one-fifth by the year 2080. How native insects will respond to these changes, however, remains unclear.

Sunlight floods polar seafloor
sponges and fan wormsAs sea ice melts, more sunlight will bathe shallow coastal regions around the poles. Seafloor communities of worms, sponges, and other invertebrates accustomed to existing in darkness will begin to experience longer periods of sunlight each summer. Recent research has shown that this shift could significantly alter these communities, by allowing seaweeds and other marine plant-life to smother invertebrates. This transition from invertebrate-dominated communities to algae-dominated communities has already been observed in pockets of both the Arctic and Antarctic coastlines, and could significantly decrease biodiversity in these regions.

source : live science



Posted in English, Info, science | Leave a comment

Is Eating Mercury-Laden Fish So Bad?

Posted on October 15, 2013 by wiraxie

Fish accounted for just 7 percent of the mercury measured in a group of pregnant women’s blood, found a new British study, whose authors argue that the benefits of eating fish during pregnancy appear to outweigh the costs.

And while those conclusions have received a fair dose of media attention with pro-fish headlines, other researchers continue to urge caution.
Flushing your fish down the toilet can be disastrous to the ocean’s ecosystem — here’s why!
DCI

PHOTOS: Whole Foods Seafood Ban: Meet the Fish

Among the study’s shortcomings, said environmental epidemiologist Jaymie Meliker, the women included in the sample had relatively low levels of mercury overall. The study also failed to separate out the contribution of different species of fish, even though some varieties are known to contain more mercury than others.
“In essence, these researchers are saying that because they saw low levels of blood mercury in their population, mercury in fish is not a large problem,” said Meliker, of Stony Brook University in New York. But, he added, “there is strong evidence to the contrary from many studies in other populations.”
“It’s pretty clear that people who eat more fish, especially more high-mercury fish, have higher levels of mercury in them,” he said. “That’s been well established for at least 20 years.”
Mercury gets into the environment from coal-burning power plants, cement plants, steel production and other industrial sources. Once the environmental contaminant gets into oceans and rivers, according to the National Resources Defense Council, it accumulates in fish, including many that we eat.
In our bodies, mercury targets the nervous system and possibly the cardiovascular system, and developing fetuses are particularly vulnerable. Case studies have linked high levels of mercury exposure to infertility and miscarriage in pregnant women. Babies exposed in the womb can develop serious disabilities, including trouble with memory, attention and other thinking tasks.
Based on what we know so far, the United States Environmental Protection Agency has set safe mercury blood levels at 5.8 micrograms per liter. Still, there are many unknowns, including questions about the source of mercury in our bodies and the effects of long-term, low-dose exposures.
source : discovery news
Posted in English, General, Info | Leave a comment

A Human Approach to World Peace (part 3, Final), by H.H. the Fourteenth Dalai Lama

Posted on October 14, 2013 by wiraxie

Individual Power to Shape Institutions

Anger plays no small role in current conflicts such as those in the Middle East, Southeast Asia, the North- South problem, and so forth. These conflicts arise from a failure to understand one another’s humanness. The answer is not the development and use of greater military force, nor an arms race. Nor is it purely political or purely technological. Basically it is spiritual, in the sense that what is required is a sensitive understanding of our common human situation. Hatred and fighting cannot bring happiness to anyone, even to the winners of battles. Violence always produces misery and thus is essentially counter-productive. It is, therefore, time for world leaders to learn to transcend the differences of race, culture, and ideology and to regard one another through eyes that see the common human situation. To do so would benefit individuals, communities, nations, and the world at large.

The greater part of present world tension seems to stem from the ‘Eastern bloc’ versus ‘Western bloc’ conflict that has been going on since World War II. These two blocs tend to describe and view each other in a totally unfavourable light. This continuing, unreasonable struggle is due to a lack of mutual affection and respect for each other as fellow human beings. Those of the Eastern bloc should reduce their hatred towards the Western bloc because the Western bloc is also made up of human beings – men, women, and children. Similarly those of the Western bloc should reduce their hatred towards the Eastern bloc because the Eastern bloc is also human beings. In such a reduction of mutual hatred, the leaders of both blocs have a powerful role to play But first and foremost, leaders must realize their own and others’ humanness. Without this basic realization, very little effective reduction of organized hatred can be achieved.
If, for example, the leader of the United States of America and the leader of the Union of Soviet Socialist Republics suddenly met each other in the middle of a desolate island, I am sure they would respond to each other spontaneously as fellow human beings. But a wall of mutual suspicion and misunderstanding separates them the moment they are identified as the ‘President of the USA’ and the ‘Secretary-General of the USSR.’ More human contact in the form of informal extended meetings, without any agenda, would improve their mutual understanding; they would learn to relate to each other as human beings and could then try to tackle international problems based on this understanding. No two parties, especially those with a history of antagonism, can negotiate fruitfully in an atmosphere of mutual suspicion and hatred.
I suggest that world leaders meet about once a year in a beautiful place without any business, just to get to know each other as human beings. Then, later, they could meet to discuss mutual and global problems. I am sure many others share my wish that world leaders meet at the conference table in such an atmosphere of mutual respect and understanding of each other’s humanness.
To improve person-to-person contact in the world at large, I would like to see greater encouragement of international tourism. Also, mass media, particularly in democratic societies, can make a considerable contribution to world peace by giving greater coverage to human interest items that reflect the ultimate oneness of humanity. With the rise of a few big powers in the international arena, the humanitarian role of international organizations is being bypassed and neglected. I hope that this will be corrected and that all international organizations, especially the United Nations, will be more active and effective in ensuring maximum benefit to humanity and promoting international understanding. It will indeed be tragic if the few powerful members continue to misuse world bodies like the UN for their one-sided interests. The UN must become the instrument of world peace. This world body must be respected by all, for the UN is the only source of hope for small oppressed nations and hence for the planet as a whole.
As all nations are economically dependent upon one another more than ever before, human understanding must go beyond national boundaries and embrace the international community at large. Indeed, unless we can create an atmosphere of genuine cooperation, gained not by threatened or actual use of force but by heartfelt understanding, world problems will only increase. If people in poorer countries are denied the happiness they desire and deserve, they will naturally be dissatisfied and pose problems for the rich. If unwanted social, political, and cultural forms continue to be imposed upon unwilling people, the attainment of world peace is doubtful. However, if we satisfy people at a heart-to-heart level, peace will surely come.
Within each nation, the individual ought to be given the right to happiness, and among nations, there must be equal concern for the welfare of even the smallest nations. I am not suggesting that one system is better than another and all should adopt it. On the contrary, a variety of political systems and ideologies is desirable and accords with the variety of dispositions within the human community. This variety enhances the ceaseless human quest for happiness. Thus each community should be free to evolve its own political and socioeconomic system, based on the principle of self-determination .
The achievement of justice, harmony, and peace depends on many factors. We should think about them in terms of human benefit in the long run rather than the short term. I realize the enormity of the task before us, but I see no other alternative than the one I am proposing – which is based on our common humanity. Nations have no choice but to be concerned about the welfare of others, not so much because of their belief in humanity, but because it is in the mutual and long-term interest of all concerned. An appreciation of this new reality is indicated by the emergence of regional or continental economic organizations such as the European Economic Community, the Association of South East Asian Nations, and so forth. I hope more such trans-national organizations will be formed, particularly in regions where economic development and regional stability seem in short supply.
Under present conditions, there is definitely a growing need for human understanding and a sense of universal responsibility. In order to achieve such ideas, we must generate a good and kind heart, for without this, we can achieve neither universal happiness nor lasting world peace. We cannot create peace on paper. While advocating universal responsibility and universal brotherhood and sisterhood, the facts are that humanity is organized in separate entities in the form of national societies. Thus, in a realistic sense, I feel it is these societies that must act as the building-blocks for world peace.
Attempts have been made in the past to create societies more just and equal. Institutions have been established with noble charters to combat anti-social forces. Unfortunately, such ideas have been cheated by selfishness. More than ever before, we witness today how ethics and noble principles are obscured by the shadow of self-interest, particularly in the political sphere. There is a school of thought that warns us to refrain from politics altogether, as politics has become synonymous with amorality. Politics devoid of ethics does not further human welfare, and life without morality reduces humans to the level of beasts. However, politics is not axiomatically ‘dirty.’ Rather, the instruments of our political culture have distorted the high ideals and noble concepts meant to further human welfare. Naturally, spiritual people express their concern about religious leaders ‘messing’ with politics, since they fear the contamination of religion by dirty politics.
I question the popular assumption that religion and ethics have no place in politics and that religious persons should seclude themselves as hermits. Such a view of religion is too one-sided; it lacks a proper perspective on the individual’s relation to society and the role of religion in our lives. Ethics is as crucial to a politician as it is to a religious practitioner. Dangerous consequences will follow when politicians and rulers forget moral principles. Whether we believe in God or karma, ethics is the foundation of every religion.
Such human qualities as morality, compassion, decency, wisdom, and so forth have been the foundations of all civilizations. These qualities must be cultivated and sustained through systematic moral education in a conducive social environment so that a more humane world may emerge. The qualities required to create such a world must be inculcated right from the beginning, from childhood. We cannot wait for the next generation to make this change; the present generation must attempt a renewal of basic human values. If there is any hope, it is in the future generations, but not unless we institute major change on a worldwide scale in our present educational system. We need a revolution in our commitment to and practice of universal humanitarian values.
It is not enough to make noisy calls to halt moral degeneration; we must do something about it. Since present-day governments do not shoulder such ‘religious’ responsibilities, humanitarian and religious leaders must strengthen the existing civic, social, cultural, educational, and religious organizations to revive human and spiritual values. Where necessary, we must create new organizations to achieve these goals. Only in so doing can we hope to create a more stable basis for world peace.
Living in society, we should share the sufferings of our fellow citizens and practise compassion and tolerance not only towards our loved ones but also towards our enemies. This is the test of our moral strength. We must set an example by our own practice, for we cannot hope to convince others of the value of religion by mere words. We must live up to the same high standards of integrity and sacrifice that we ask of others. The ultimate purpose of all religions is to serve and benefit humanity. This is why it is so important that religion always be used to effect the happiness and peace of all beings and not merely to convert others.
Still, in religion there are no national boundaries. A religion can and should be used by any people or person who finds it beneficial. What is important for each seeker is to choose a religion that is most suitable to himself or herself. But, the embracing of a particular religion does not mean the rejection of another religion or one’s own community. In fact, it is important that those who embrace a religion should not cut themselves off from their own society; they should continue to live within their own community and in harmony with its members. By escaping from your own community, you cannot benefit others, whereas benefiting others is actually the basic aim of religion.
In this regard there are two things important to keep in mind: self-examination and self-correction. We should constantly check our attitude toward others, examining ourselves carefully, and we should correct ourselves immediately when we find we are in the wrong.
Finally, a few words about material progress. I have heard a great deal of complaint against material progress from Westerners, and yet, paradoxically, it has been the very pride of the Western world. I see nothing wrong with material progress per se, provided people are always given precedence. It is my firm belief that in order to solve human problems in all their dimensions, we must combine and harmonize economic development with spiritual growth.
However, we must know its limitations. Although materialistic knowledge in the form of science and technology has contributed enormously to human welfare, it is not capable of creating lasting happiness. In America, for example, where technological development is perhaps more advanced than in any other country, there is still a great deal of mental suffering. This is because materialistic knowledge can only provide a type of happiness that is dependent upon physical conditions. It cannot provide happiness that springs from inner development independent of external factors.
For renewal of human values and attainment of lasting happiness, we need to look to the common humanitarian heritage of all nations the world over. May this essay serve as an urgent reminder lest we forget the human values that unite us all as a single family on this planet.

I have written the above lines
To tell my constant feeling.
Whenever I meet even a ‘foreigner’,
I have always the same feeling:
‘I am meeting another member of the human family.’
This attitude has deepened
My affection and respect for all beings.
May this natural wish be
My small contribution to world peace.
I pray for a more friendly,
More caring, and more understanding
Human family on this planet.
To all who dislike suffering,
Who cherish lasting happiness –
This is my heartfelt appeal.

Posted in Buddhis, English | Leave a comment

A Human Approach to World Peace (part 2), by H.H. the Fourteenth Dalai Lama

Posted on October 14, 2013 by wiraxie

Compassion as the Pillar of World Peace

According to Buddhist psychology, most of our troubles are due to our passionate desire for and attachment to things that we misapprehend as enduring entities. The pursuit of the objects of our desire and attachment involves the use of aggression and competitiveness as supposedly efficacious instruments. These mental processes easily translate into actions, breeding belligerence as an obvious effect. Such processes have been going on in the human mind since time immemorial, but their execution has become more effective under modern conditions. What can we do to control and regulate these ‘poisons’ – delusion, greed, and aggression? For it is these poisons that are behind almost every trouble in the world.

As one brought up in the Mahayana Buddhist tradition, I feel that love and compassion are the moral fabric of world peace. Let me first define what I mean by compassion. When you have pity or compassion for a very poor person, you are showing sympathy because he or she is poor; your compassion is based on altruistic considerations. On the other hand, love towards your wife, your husband, your children, or a close friend is usually based on attachment. When your attachment changes, your kindness also changes; it may disappear. This is not true love. Real love is not based on attachment, but on altruism. In this case your compassion will remain as a humane response to suffering as long as beings continue to suffer.
This type of compassion is what we must strive to cultivate in ourselves, and we must develop it from a limited amount to the limitless. Undiscriminating, spontaneous, and unlimited compassion for all sentient beings is obviously not the usual love that one has for friends or family, which is alloyed with ignorance, desire, and attachment. The kind of love we should advocate is this wider love that you can have even for someone who has done harm to you: your enemy.
The rationale for compassion is that every one of us wants to avoid suffering and gain happiness. This, in turn, is based on the valid feeling of ‘I’, which determines the universal desire for happiness. Indeed, all beings are born with similar desires and should have an equal right to fulfil them. If I compare myself with others, who are countless, I feel that others are move important because I am just one person whereas others are many. Further, the Tibetan Buddhist tradition teaches us to view all sentient beings as our dear mothers and to show our gratitude by loving them all. For, according to Buddhist theory, we are born and reborn countless numbers of times, and it is conceivable that each being has been our parent at one time or another. In this way all beings in the universe share a family relationship.
Whether one believes in religion or not, there is no one who does not appreciate love and compassion. Right from the moment of our birth, we are under the care and kindness of our parents; later in life, when facing the sufferings of disease and old age, we are again dependent on the kindness of others. If at the beginning and end of our lives we depend upon others’ kindness, why then in the middle should we not act kindly towards others?
The development of a kind heart (a feeling of closeness for all human beings) does not involve the religiosity we normally associate with conventional religious practice. It is not only for people who believe in religion, but is for everyone regardless of race, religion, or political affiliation. It is for anyone who considers himself or herself, above all, a member of the human family and who sees things from this larger and longer perspective. This is a powerful feeling that we should develop and apply; instead, we often neglect it, particularly in our prime years when we experience a false sense of security.
When we take into account a longer perspective, the fact that all wish to gain happiness and avoid suffering, and keep in mind our relative unimportance in relation to countless others, we can conclude that it is worthwhile to share our possessions with others. When you train in this sort of outlook, a true sense of compassion – a true sense of love and respect for others – becomes possible. Individual happiness ceases to be a conscious self-seeking effort; it becomes an automatic and far superior by-product of the whole process of loving and serving others.
Another result of spiritual development, most useful in day-to-day life, is that it gives a calmness and presence of mind. Our lives are in constant flux, bringing many difficulties. When faced with a calm and clear mind, problems can be successfully resolved. When, instead, we lose control over our minds through hatred, selfishness, jealousy, and anger, we lose our sense of judgment. Our minds are blinded and at those wild moments anything can happen, including war. Thus, the practice of compassion and wisdom is useful to all, especially to those responsible for running national affairs, in whose hands lie the power and opportunity to create the structure of world peace.

World Religions for World Peace

The principles discussed so far are in accordance with the ethical teachings of all world religions. I maintain that every major religion of the world – Buddhism, Christianity, Confucianism, Hinduism, Islam, Jainism, Judaism, Sikhism, Taoism, Zoroastrianism – has similar ideals of love, the same goal of benefiting humanity through spiritual practice, and the same effect of making their followers into better human beings. All religions teach moral precepts for perfecting the functions of mind, body, and speech. All teach us not to lie or steal or take others’ lives, and so on. The common goal of all moral precepts laid down by the great teachers of humanity is unselfishness. The great teachers wanted to lead their followers away from the paths of negative deeds caused by ignorance and to introduce them to paths of goodness.
All religions agree upon the necessity to control the undisciplined mind that harbours selfishness and other roots of trouble, and each teaches a path leading to a spiritual state that is peaceful, disciplined, ethical, and wise. It is in this sense that I believe all religions have essentially the same message. Differences of dogma may be ascribed to differences of time and circumstance as well as cultural influences; indeed, there is no end to scholastic argument when we consider the purely metaphysical side of religion. However, it is much more beneficial to try to implement in daily life the shared precepts for goodness taught by all religions rather than to argue about minor differences in approach.
There are many different religions to bring comfort and happiness to humanity in much the same way as there are particular treatments for different diseases. For, all religions endeavour in their own way to help living beings avoid misery and gain happiness. And, although we can find causes for preferring certain interpretations of religious truths, there is much greater cause for unity, stemming from the human heart. Each religion works in its own way to lessen human suffering and contribute to world civilization. Conversion is not the point. For instance, I do not think of converting others to Buddhism or merely furthering the Buddhist cause. Rather, I try to think of how I as a Buddhist humanitarian can contribute to human happiness.
While pointing out the fundamental similarities between world religions, I do not advocate one particular religion at the expense of all others, nor do I seek a new ‘world religion.’ All the different religions of the world are needed to enrich human experience and world civilization. Our human minds, being of different calibre and disposition, need different approaches to peace and happiness. It is just like food. Certain people find Christianity more appealing, others prefer Buddhism because there is no creator in it and everything depends upon your own actions. We can make similar arguments for other religions as well. Thus, the point is clear: humanity needs all the world’s religions to suit the ways of life, diverse spiritual needs, and inherited national traditions of individual human beings.
It is from this perspective that I welcome efforts being made in various parts of the world for better understanding among religions. The need for this is particularly urgent now. If all religions make the betterment of humanity their main concern, then they can easily work together in harmony for world peace. Interfaith understanding will bring about the unity necessary for all religions to work together. However, although this is indeed an important step, we must remember that there are no quick or easy solutions. We cannot hide the doctrinal differences that exist among various faiths, nor can we hope to replace the existing religions by a new universal belief. Each religion has its own distinctive contributions to make, and each in its own way is suitable to a particular group of people as they understand life. The world needs them all.
There are two primary tasks facing religious practitioners who are concerned with world peace. First, we must promote better interfaith understanding so as to create a workable degree of unity among all religions. This may be achieved in part by respecting each other’s beliefs and by emphasizing our common concern for human well-being. Second, we must bring about a viable consensus on basic spiritual values that touch every human heart and enhance general human happiness. This means we must emphasize the common denominator of all world religions – humanitarian ideals. These two steps will enable us to act both individually and together to create the necessary spiritual conditions for world peace.
We practitioners of different faiths can work together for world peace when we view different religions as essentially instruments to develop a good heart – love and respect for others, a true sense of community. The most important thing is to look at the purpose of religion and not at the details of theology or metaphysics, which can lead to mere intellectualism. I believe that all the major religions of the world can contribute to world peace and work together for the benefit of humanity if we put aside subtle metaphysical differences, which are really the internal business of each religion.
Despite the progressive secularization brought about by worldwide modernization and despite systematic attempts in some parts of the world to destroy spiritual values, the vast majority of humanity continues to believe in one religion or another. The undying faith in religion, evident even under irreligious political systems, clearly demonstrates the potency of religion as such. This spiritual energy and power can be purposefully used to bring about the spiritual conditions necessary for world peace. Religious leaders and humanitarians all over the world have a special role to play in this respect.
Whether we will be able to achieve world peace or not, we have no choice but to work towards that goal. If our minds are dominated by anger, we will lose the best part of human intelligence – wisdom, the ability to decide between right and wrong. Anger is one of the most serious problems facing the world today.
Posted in Buddhis, English | Leave a comment

A Human Approach to World Peace (part 1), by H.H. the Fourteenth Dalai Lama

Posted on October 13, 2013 by wiraxie

Solving Human Problems Through Transforming Human Attitudes

His Holiness the Fourteenth Dalai Lama. Photo by Clive Arrowsmith.
Of the many problems we face today, some are natural calamities and must be accepted and faced with equanimity. Others, however, are of our own making, created by misunderstanding, and can be corrected. One such type arises from the conflict of ideologies, political or religious, when people fight each other for petty ends, losing sight of the basic humanity that binds us all together as a single human family. We must remember that the different religions, ideologies, and political systems of the world are meant for human beings to achieve happiness. We must not lose sight of this fundamental goal and at no time should we place means above ends; the supremacy of humanity over matter and ideology must always be maintained.
By far the greatest single danger facing humankind – in fact, all living beings on our planet – is the threat of nuclear destruction. I need not elaborate on this danger, but I would like to appeal to all the leaders of the nuclear powers who literally hold the future of the world in their hands, to the scientists and technicians who continue to create these awesome weapons of destruction, and to all the people at large who are in a position to influence their leaders: I appeal to them to exercise their sanity and begin to work at dismantling and destroying all nuclear weapons. We know that in the event of a nuclear war there will be no victors because there will be no survivors! Is it not frightening just to contemplate such inhuman and heartless destruction?
And, is it not logical that we should remove the cause for our own destruction when we know the cause and have both the time and the means to do so? Often we cannot overcome our problems because we either do not know the cause or, if we understand it, do not have the means to remove it. This is not the case with the nuclear threat.
Whether they belong to more evolved species like humans or to simpler ones such as animals, all beings primarily seek peace, comfort, and security. Life is as dear to the mute animal as it is to any human being; even the simplest insect strives for protection from dangers that threaten its life. Just as each one of us wants to live and does not wish to die, so it is with all other creatures in the universe, though their power to effect this is a different matter.
Broadly speaking there are two types of happiness and suffering, mental and physical, and of the two, I believe that mental suffering and happiness are the more acute. Hence, I stress the training of the mind to endure suffering and attain a more lasting state of happiness. However, I also have a more general and concrete idea of happiness: a combination of inner peace, economic development, and, above all, world peace. To achieve such goals I feel it is necessary to develop a sense of universal responsibility, a deep concern for all irrespective of creed, colour, sex, or nationality.
The premise behind this idea of universal responsibility is the simple fact that, in general terms, all others’ desires are the same as mine. Every being wants happiness and does not want suffering. If we, as intelligent human beings, do not accept this fact, there will be more and more suffering on this planet. If we adopt a self-centred approach to life and constantly try to use others for our own self-interest, we may gain temporary benefits, but in the long run we will not succeed in achieving even personal happiness, and world peace will be completely out of the question.
In their quest for happiness, humans have used different methods, which all too often have been cruel and repellent. Behaving in ways utterly unbecoming to their status as humans, they inflict suffering upon fellow humans and other living beings for their own selfish gains. In the end, such short-sighted actions bring suffering to oneself as well as to others. To be born a human being is a rare event in itself, and it is wise to use this opportunity as effectively and skillfully as possible. We must have the proper perspective, that of the universal life process, so that the happiness or glory of one person or group is not sought at the expense of others.
All this calls for a new approach to global problems. The world is becoming smaller and smaller – and more and more interdependent – as a result of rapid technological advances and international trade as well as increasing trans-national relations. We now depend very much on each other. In ancient times problems were mostly family-size, and they were naturally tackled at the family level, but the situation has changed. Today we are so interdependent, so closely interconnected with each other, that without a sense of universal responsibility, a feeling of universal brotherhood and sisterhood, and an understanding and belief that we really are part of one big human family, we cannot hope to overcome the dangers to our very existence – let alone bring about peace and happiness.
One nation’s problems can no longer be satisfactorily solved by itself alone; too much depends on the interest, attitude, and cooperation of other nations. A universal humanitarian approach to world problems seems the only sound basis for world peace. What does this mean? We begin from the recognition mentioned previously that all beings cherish happiness and do not want suffering. It then becomes both morally wrong and pragmatically unwise to pursue only one’s own happiness oblivious to the feelings and aspirations of all others who surround us as members of the same human family. The wiser course is to think of others also when pursuing our own happiness. This will lead to what I call ‘wise self-interest’, which hopefully will transform itself into ‘compromised self-interest’, or better still, ‘mutual interest.’
Although the increasing interdependence among nations might be expected to generate more sympathetic cooperation, it is difficult to achieve a spirit of genuine cooperation as long as people remain indifferent to the feelings and happiness of others. When people are motivated mostly by greed and jealousy, it is not possible for them to live in harmony. A spiritual approach may not solve all the political problems that have been caused by the existing self-centered approach, but in the long run it will overcome the very basis of the problems that we face today.
On the other hand, if humankind continues to approach its problems considering only temporary expediency, future generations will have to face tremendous difficulties. The global population is increasing, and our resources are being rapidly depleted. Look at the trees, for example. No one knows exactly what adverse effects massive deforestation will have on the climate, the soil, and global ecology as a whole. We are facing problems because people are concentrating only on their short-term, selfish interests, not thinking of the entire human family. They are not thinking of the earth and the long-term effects on universal life as a whole. If we of the present generation do not think about these now, future generations may not be able to cope with them.
Posted in Buddhis, English | Leave a comment

Samsung Galaxy Round, Smartphone dengan Layar Melengkung

Posted on October 9, 2013 by wiraxie

Smartphone dengan layar melengkung milik Samsung akhirnya secara resmi diperkenalkan kepada publik. Smartphone tersebut bernama Samsung Galaxy Round dan menurut rencana akan mulai dijual di Korea Selatan pada 10 Oktober esok. Dan harganya, handphone ini dipatok sangat tinggi, yakni sebesar 1.09 juta won atau sekitar 11 juta rupiah.
GALAXY ROUND
Smartphone ini dilengkapi dengan fitur bernama Gravity Effect serta Roll Effect. Fitur tersebut pun membuat smartphone ini berbeda dengan handphone Android dengan layar biasa yang kini ada di pasaran. Fitur Gravity Effect menawarkan interaksi virtual dengan layar. Layar akan mati ketika music player dijalankan. Dan pengguna smartphone bisa menekan bagian kiri layar untuk memainkan track sebelumnya dan bagian kanan untuk track setelahnya. Fitur lainnya antara lain adalah Side Mirror serta Multi Windows.

GALAXY Round
GALAXY ROUND

Dari segi spesifikasi, smartphone ini memiliki layar berukuran 5.7 inci AMOLED yang mempunyai resolusi full HD 1080 x 1920 piksel. Di dalamnya terdapat prosesor quad core dengan kecepatan 2.3GHz dan ditunjang oleh RAM sebesar 3GB. Handphone ini juga dilengkapi dengan baterai berkapasitas 2800 mAh plus sistem operasi Android Jelly Bean 4.3. Terdapat pula kamera 13 MP di bagian belakang.

Posted in Info, technology | Leave a comment