To what effect does the speaker use the idiom "primrose path" in the passage?
А.
She emphasizes the glaring disparity between what her brother preaches and what he practices.
B.
She implies that she has no difficulties to deal with, while her brother has many.
C.
She points out the strong contrast between what is expected of him and how he responds to the
D.
She highlights that it will be easy for her to follow her brother's lesson, which she has acknowledge

laughter improves people's emotional and well-being.   kavita khajuria is a psychiatrist and he has defined laughter as " physical expression of humour and joy that has numorous protective qualities." when you feel under stress or sad because you have argued with a person you love, you need to laugh to feel strong enough to face the problems.

when you have an exam , you probably feel under stress. laughing will you release this tension. humour decreases the hormones that cause stress. k. khajuria   says that the brain releases some chemical components when we laugh. these chemical components are called neurotrophic factors and they are very important. they support the neurons in the brain and encourage the growth of new neurons. as a conclusion, you should laugh a lot before giving your exam. laughing will you with your exam and with your brain.

if you are having difficult times with friends or family members, laughing will also you face these problems. alannagh kelly is an assistant psychologist. she thinks that laughter can   make anger and anxiety vanish in the air. laughter can set a new and exciting atmosphere among people and it can make the bonds bewteen people stronger. so, if you are having a difficult time with someone you love, invite him / her to watch a comedy. you will probably make peace.

laugher will certainly protect you against stress and emotional pain. watching a comedy   may be a solution to stress or damaged bonds. " this remedy is fun , free, and best of all, no instructions needed."   alannagh kelly has said in her blog.

the thousand and one nights – or, as i prefer to call them in the following for purely practical reasons: the arabian nights – as we perceive them three hundred years after antoine galland’s epochal french adaptation bear a distinct arabic imprint. meanwhile, the commonly accepted model for their textual history acknowledges various stages in the conceptualization and effective formation of both the collection’s characteristic frame story and the embedded repertoire. the vast majority of tales in the preserved manuscripts of the nights has been integrated into the collection during two periods of arabic influence, the so-called baghdad and cairo periods (gerhardt 1963: 115–374). these “arabic” stages are preceded by an iranian version, probably dating to pre-islamic times, which in its turn profits from both structural devices and narrative contents originating from indian tradition. considering the eminent position that iran and iranian culture hold in the early stages of the textual history of the arabian nights, surprisingly few details are known concerning the collection’s relation to and its actual position within the iranian cultural context. in the following, i will discuss links between the arabian nights and iranian culture on several levels. in surveying these links, i will treat five major areas: (1) the iranian prototype of the nights; (2) tales of alleged persian origin; (3) persian characters within the tales; (4)persian translations of the arabian nights; and (5) the position of the arabian nights in modern iran