MGMT 305 Example

MGMT 305 Example MGMT 305 – Case Study Example High Noon at Alpha Mills Performance at Alpha Company would have improved just with a little push of the ream dynamics and not total reorganization. The changes brought about by Davison were really good and would have yielded an increase in performance but Davison in his plan formulation and implementation failed to take into account team dynamics. Team dynamics as explained by McShane and Mary (2012) are very important in an organization the prides itself in working in teams. The teams share everything in terms of commonality and goals and hence they stick together even when situations become rough to endure. What Davison should have done in his analysis of the causes of poor performance in the organization would have been to incorporate the views and decisions of the workers. They are the ones performing the work and hence would have insight as to the problem and even offer solutions to the organization. This team right from the workers to the assistant supervisors saw Ang as not o nly their manager but as their role model and even hero to some extent. He dealt with all their problems, interacted with them on a more personal basis that just a superior and had almost been present from the time all of them were hired. His knowledge of the running of the company and the workers is what made them believe and trust his opinion and decisions. His removal was therefore the end straw to it and just as a team accepts defeat as a whole, the whole team in Alpha accepted defeat once Ang left. Work CitedMcShane, Steven and Mary Von Glinow. Organizational Behavior. New York: McGraw-Hill Education, 2012.

The Chemical Composition of Air

The Chemical Composition of Air Nearly all of the Earths atmosphere is made up of only five gases: nitrogen, oxygen, water vapor, argon, and carbon dioxide. Several other compounds are also present. Although this CRC table does not list water vapor, air can contain as much as 5% water vapor, more commonly ranging from 1-3%. The 1-5% range places water vapor as the third most common gas (which alters the other percentages accordingly). Below is the composition of air in percent by volume, at sea level at 15 C and 101325 Pa. Nitrogen N2 78.084%Oxygen O2 20.9476%Argon Ar 0.934%Carbon Dioxide CO2 0.0314%Neon Ne 0.001818%Methane CH4 0.0002%Helium He 0.000524%Krypton Kr 0.000114%Hydrogen H2 0.00005%Xenon Xe 0.0000087%Ozone O3 0.000007%Nitrogen Dioxide NO2 0.000002%Iodine I2 0.000001%Carbon Monoxide CO traceAmmonia NH3 trace Reference CRC Handbook of Chemistry and Physics, edited by David R. Lide, 1997.

Intellectual Property Law Essay Example | Topics and Well Written Essays - 2000 words - 2

Intellectual Property Law - Essay Example demarks whereby trademark registration acted to indicate a product’s origin or identity, while also protecting the mark from use by other traders apart from the one who registered the mark2. This solved problems that had arisen regarding showing ownership to the mark through the establishment of goodwill necessary for pass-off action. The trademark directive finally got implementation into law with 1994’s Trade Mark Act (TMA) that holds to date. It states that the proprietor of a trademark that has been registered possesses exclusive rights that are infringed upon through the use of the trade mark without their consent in the UK3. The TMA sought to widen the infringement of trademark scope through allowing traders to register any sign that could be graphically represented and capable of distinguishing one’s undertaking from another traders undertaking4. With the advent of the Trade Marks Act 1994, it has been suggested that the common law tort of passing off has become largely superfluous in the protection of identifying insignia. This paper will seek to show that this is not eh case, especially since it still acts as a fallback option when the TMA faces l imitations, while it also fills the gaps in TMA section 10. One of the reasons why the TMA has been seen to render passing-off as superfluous in protection of identifying insignia, is that it has given a broader definition to what a trademark that can be registered constitutes. This in effect has allowed the registration of most things that can be used as a distinguishing element during passing off5. However, the expanded definition provided by the TMA do not render passing off completely superfluous in English law. This is especially since it is still the main action cause for those who, for one reason or another, do not register their trademarks, as well as for those marks that are non-registerable because of the limitations of TMA. In addition, even though the TMA extends the protection scope for

Saudi Arabian press during the occurrence of the events in Bahrain Dissertation

Saudi Arabian press during the occurrence of the events in Bahrain from 14th February to 16th March 2011 - Dissertation Example Content analysis, in relation to the Bahrain’s conflict, of the two leading Saudi Arabian newspapers namely, Alriyadh and Alyoum was carried out by employing a constructed week approach for the entire period of occurrence of these events. The results of this content analysis revealed that the coverage of the events in Bahrain by the Saudi Press was, to a great extent, dependent on the Saudi Press Agency as a result of the constraints imposed over the press in the kingdom by the Saudi Arabian information policy. The news related to the Bahraini events mostly appeared to be positive in tone and also, tended to support the agenda and interests of the government of Saudi Arabia linked to the political and democratic position of Bahrain that particularly involve the status of the shiahs in the country. The findings of the content analysis deduced that the Saudi press failed to play its ideal role in the coverage of the events in Bahrain since it was extensively monitored, regulariz ed and censored and thereby, was not completely free and trustworthy. Thus, it is recommended that the press regulations should not be imposed by an external body instead they should better come from the press itself.

Why Am I an Atheist Essay Example for Free

Why Am I an Atheist Essay It is a matter of debate whether my lack of belief in the existence of an Omnipresent, Omniscient God is due to my arrogant pride and vanity. It never occurred to me that sometime in the future I would be involved in polemics of this kind. As a result of some discussions with my friends, (if my claim to friendship is not uncalled for) I have realised that after having known me for a little time only, some of them have reached a kind of hasty conclusion about me that my atheism is my foolishness and that it is the outcome of my vanity. Even then it is a serious problem. I do not boast of being above these human follies. I am, after all, a human being and nothing more. And no one can claim to be more than that. I have a weakness in my personality, for pride is one of the human traits that I do possess. I am known as a dictator among my friends. Sometimes I am called a boaster. Some have always been complaining that I am bossy and I force others to accept my opinion. Yes, it is true to some extent. I do not deny this charge. We can use the word ‘vainglory’ for it. As far as the contemptible, obsolete, rotten values of our society are concerned, I am an extreme sceptic. But this question does not concern my person alone. It is being proud of my ideas, my thoughts. It cannot be called empty pride. Pride, or you may use the word, vanity, both mean an exaggerated assessment of one’s personality. Is my atheism because of unnecessary pride, or have I ceased believing in God after thinking long and deep on the matter? I wish to put my ideas before you. First of all, let us differentiate between pride and vanity as these are two different things. I have never been able to understand how unfounded, baseless pride or empty vanity can hinder a person from believing in God. I may refuse to acknowledge the greatness of a really great person only when I have got fame without doing any serious efforts or when I lack the superior mental powers necessary to become great. It is easy to understand but how is it possible that a believer can turn into a non-believer because of his vanity? Only two things are possible: either a man deems himself to be in possession of Godly qualities, or he goes a step further and declares himself to be a god. In both these states of mind he cannot be an atheist in the true sense of the word. In the first case, it is not an outright rejection of God’s existence; in the other, he is affirming the existence of some kind of supernatural power responsible for the working of universe. It does not harm our argument whether he claims to be a god or considers God to be a reality in existence above his own b eing. The real point, however, is that in both cases he is a theist, a believer. He is not an atheist. I want to bring home this point to you. I am not one of these two creeds. I totally reject the existence of an Omnipresent, all powerful, all knowing God. Why so? I will discuss it later in the essay. Here I wish to emphasise that I am not an atheist for the reason that I am arrogant or proud or vain; nor am I a demi-god, nor a prophet; no, nor am I God myself. At least one thing is true that I have not evolved this thought because of vanity or pride. In order to answer this question I relate the truth. My friends say that after Delhi bombing and Lahore Conspiracy Case, I rocketed to fame and that this fact has turned my head. Let us discuss why this allegation is incorrect. I did not give up my belief in God after these incidents. I was an atheist even when I was an unknown figure. At least a college student cannot cherish any sort of exaggerated notion of himself that may lead him to at heism. It is true that I was a favourite with some college teachers, but others did not like me. I was never a hardworking or studious boy. I never got an opportunity to be proud. I was very careful in my behaviour and somewhat pessimistic about my future career. I was not completely atheistic in my beliefs. I was brought up under the care and protection of my father. He was a staunch Arya Samaji. An Arya Samaji can be anything but never an atheist. After my elementary education, I was sent to D. A. V College, Lahore. I lived in the boarding house for one year. Besides prayers early in the morning and at dusk time, I sat for hours and chanted religious Mantras. At that time, I was a staunch believer. Then I lived with my father. He was a tolerant man in his religious views. It is due to his teachings that I devoted my life for the cause of liberating my country. But he was not an atheist. His God was an all-pervading Entity. He advised me to offer my prayers every day. In this way I was brought up. In the Non-cooperation days, I got admission to the National College. During my stay in this college, I began thinking over all the religious polemics such that I grew sceptical about the existence of God. In spite of this fact I can say that my belief in God was firm and strong. I grew a beard and ‘Kais’ (long head of hair as a Sikh religious custom). In spite of this I could not convince myself of the efficacy of Sikh religion or any religion at all, for that matter. But I had an unswerving, unwavering belief in God. Then I joined the Revolutionary Party. The first leader I met had not the courage to openly declare himself an atheist. He was unable to reach any conclusion on this point. Whenever I asked him about the existence of God, he gave me this reply: â€Å"You may believe in him when you feel like it.† The second leader with whom I came in contact was a firm believer. I should mention his name. It was our respected Comrade Sachindara Nath Sanyal. He was sentenced to life imprisonment in connection with Karachi conspiracy case. Right from the first page of his only book, ‘Bandi Jivan’ (Incarnated Life) he sings praises to the Glory of God. See the last page of the second part of this book and you find praises showered upon God in the way of a mystic. It is a clear reflection of his thoughts. According to the prosecution, the ‘Revolutionary Leaflet’ which was distributed throughout India was the outcome of Sachindara Nath Sanyal’s intellectual labour. So often it happens that in revolutionary activities a leader expresses his own ideas which may be very dear to him, but in spite of having differences, the other workers have to acquiesce in them. In that leaflet, one full paragraph was devoted to the praises of God and His doings which we, human beings, cannot understand. This is sheer mysticism. What I want to point out is that the idea of denying the existence of God did not even occur to the Revolutionary Party. The famous Kakory martyrs, all four of them, passed their last day in prayers. Ram Parshad Bismal was a staunch Arya Samaji. In spite of his vast studies in Socialism and Communism, Rajan Lahiri could not suppress his desire to recite hymns from Upanishads and Gita. There was but only one person among them who did not indulge in such activities. He used to say, â€Å"Religion is the outcome of human weakness or the limitation of human knowledge.† He is also in prison for life. But he also never dared to deny the existence of God. Till that time I was only a romantic revolutionary, just a follower of our leaders. Then came the time to shoulder the whole responsibility. For some time, a strong opposition put the very existence of the party into danger. Many leaders as well as many enthusiastic comrades began to uphold the party to ridicule. They jeered at us. I had an apprehension that some day I will also consider it a futile and hopeless task. It was a turning point in my revolutionary career. An incessant desire to study filled my heart. ‘Study more and more’, said I to myself so that I might be able to face the arguments of my opponents. ‘Study’ to support your point of view with convincing arguments. And I began to study in a serious manner. My previous beliefs and convictions underwent a radical change. The romance of militancy dominated our predecessors; now serious ideas ousted this way of thinking. No more mysticism! No more blind faith! Now realism was our mode of thinking. A t times of terrible necessity, we can resort to extreme methods, but violence produces opposite results in mass movements. I have talked much about our methods. The most important thing was a clear conception of our ideology for which we were waging a long struggle. As there was no election activity going on, I got ample opportunity to study various ideas propounded by various writers. I studied Bakunin, the anarchist leader. I read a few books of Marx, the father of Communism. I also read Lenin and Trotsky and many other writers who successfully carried out revolutions in their countries. All of them were atheists. The ideas contained in Bakunin’s ‘God and State’ seem inconclusive, but it is an interesting book. After that I came across a book ‘Common Sense’ by Nirlamba Swami. His point of view was a sort of mystical atheism. I developed more interest in this subject. By the end of 1926, I was convinced that the belief in an Almighty, Supreme Being who created, guided and controlled the universe had no sound foundations. I began discussions on this subject with my friends. I had openly declared myself an atheist. What it meant will be discussed in the following lines. In May 1927, I was arrested in Lahore. This arrest came as a big surprise for me. I had not the least idea that I was wanted by the police. I was passing through a garden and all of a sudden the police surrounded me. To my own surprise, I was very calm at that time. I was in full control of myself. I was taken into police custody. The next day I was taken to the Railway Police lockup where I spent a whole month. After many days’ conversation with police personnel, I guessed that they had some information about my connection with the Kakori Party. I felt they had some intelligence of my other activities in the revolutionary movement. They told me that I was in Lucknow during the Kakori Party Trial so that I might devise a scheme to rescue the culprits. They also said that after the plan had been approved, we procured some bombs and by way of test, one of those bombs was thrown into a crowd on the occasion of Dussehra in 1926. They offered to release me on condition that I gave a statement on the activities of the Revolutionary Party. In this way I would be set free and even rewarded and I would not be produced as an approver in the court. I could not help laughing at their proposals. It was all humbug. People who have ideas like ours do not throw bombs at their own innocent people. One day, Mr. Newman, the then senior Superintendent of CID, came to me. After a long talk which was full of sympathetic words, he imparted to me what he considered to be sad news, that if I did not give any statement as demanded by them, they would be forced to send me up for trial for conspiracy to wage war in connection with Kakori Case and also for brutal killings in Dussehra gathering. After that he said that he had sufficient evidence to get me convicted and hanged. I was completely innocent, but I believed that the police had sufficient power to do it if they desired it to be so. The same day some police officers persuaded me to offer my prayers to God two times regularly. I was an atheist. I thought that I would settle it to myself whether I could brag only in days of peace and happiness that I was an atheist, or in those hard times I could be steadfast in my convictions. After a long debate with myself, I reached the conclusion that I could not even pretend to be a believer nor could I offer my prayers to God. No, I never did it. It was time of trial and I would come out of it successful. These were my thoughts. Never for a moment did I desire to save my life. So I was a true atheist then and I am an atheist now. It was not an easy task to face that ordeal. Beliefs make it easier to go through hardships, even make them pleasant. Man can find a strong support in God and an encouraging consolation in His Name. If you have no belief in Him, then there is no alternative but to depend upon yourself. It is not child’s play to stand firm on your feet amid storms and strong winds. In difficult times, vanity, if it remains, evaporates and man cannot find the courage to defy beliefs held in common esteem by the people. If he really revolts against such beliefs, we must conclude that it is not sheer vanity; he has some kind of extraordinary strength. This is exactly the situation now. First of all we all know what the judgement will be. It is to be pronounced in a week or so. I am going to sacrifice my life for a cause. What more consolation can there be! A God-believing Hindu may expect to be reborn a king; a Muslim or a Christian might dream of the luxuries he hopes to enjoy in paradise as a reward for his sufferings and sacrifices. What hope should I entertain? I know that will be the end when the rope is tightened round my neck and the rafters move from under my feet. To use more precise religious terminology, that will be the moment of utter annihilation. My soul will come to nothing. If I take the courage to take the matter in the light of ‘Reward’, I see that a short life of struggle with no such magnificent end shall itself be my ‘Reward.’ That is all. Without any selfish motive of getting any reward here or in the hereafter, quite disinterestedly have I devoted my life to the cause of freedom. I could not act otherwise. The day shall usher in a new era of liberty when a large number of men and women, taking courage from the idea of serving humanity and liberating them from sufferings and distress, decide that there is no alternative before them except devoting their lives for this cause. They will wage a war against their oppressors, tyrants or exploiters, not to become kings, or to gain any reward here or in the next birth or after death in paradise; but to cast off the yoke of slavery, to establish liberty and peace they will tread this perilous, but glorious path. Can the pride they take in their noble cause be called vanity? Who is there rash enough to call it so? To him I say either he is foolish or wicked. Leave such a fellow alone for he cannot realise the depth, the emotions, the sentiment and the noble feelings that surge in that heart. His heart is dead, a mere lump of flesh, devoid of feelings. His convictions are infirm, his emotions feeble. His selfish interests have made him incapable of seeing the truth. The epithet ‘vanity’ is always hurled at the strength we get from our convictions. You go against popular feelings; you criticise a hero, a great man who is generally believed to be above criticism. What happens? No one will answer your arguments in a rational way; rather you will be considered vainglorious. Its reason is mental insipidity. Merciless criticism and independent thinking are the two necessary traits of revolutionary thinking. As Mahatmaji is great, he is above criticism; as he has risen above, all that he says in the field of politics, religion, Ethics is right. You agree or not, it is binding upon you to take it as truth. This is not constructive thinking. We do not take a leap forward; we go many steps back. Our forefathers evolved faith in some kind of Supreme Being, therefore, one who ventures to challenge the validity of that faith or denies the existence of God, shall be called a Kafir (infidel), or a renegade. Even if his arguments are so strong that it is impossible to refute them, if his spirit is so strong that he cannot be bowed down by the threats of misfortune that may befall him through the wrath of the Almighty, he shall be decried as vainglorious. Then why should we waste our time in such discussions? This question has come before the people for the first time, hence the necessity and usefulness of such long discussions. As far as the first question is concerned, I think I have made it clear that I did not turn atheist because of vanity. Only my readers, not I, can decide whether my arguments carry weight. If I were a believer, I know in the present circumstances my life would have been easier; the burden lighter. My disbelief in God has turned all the circumstances too harsh and this situation can deteriorate further. Being a little mystical can give the circumstances a poetic turn. But I need no opiate to meet my end. I am a realistic man. I want to overpower this tendency in me with the help of Reason. I am not always successful in such attempts. But it is man’s duty to try and make efforts. Success depends on chance and circumstances. Now we come to the second question: if it is not vanity, there ought to be some sound reason for rejection of age-old belief in God. Yes, I come to this question. I think that any man who has some reasoning power always tries to understand the life and people around him with the help of this faculty. Where concrete proofs are lacking, [mystical] philosophy creeps in. As I have indicated, one of my revolutionary friends used to say that â€Å"philosophy is the outcome of human weakness.† Our ancestors had the leisure to solve the mysteries of the world, its past, its present and its future, its whys and its wherefores, but having been terribly short of direct proofs, every one of them tried to solve the problem in his own way. Hence we find wide differences in the fundamentals of various religious creeds. Sometimes they take very antagonistic and conflicting forms. We find differences in Oriental and Occidental philosophies. There are differences even amongst various schools of thoughts in each hemisphere. In Asian religions, the Muslim religion is completely incompatible with the Hindu faith. In India itself, Buddhism and Jainism are sometimes quite separate from Brahmanism. Then in Brahmanism itself, we find two conflicting sects: Aarya Samaj and Snatan Dheram. Charwak is yet another independent thinker of the past ages. He challenged the Authority of God. All these faiths differ on many fundamental questions, but each of them claims to be the only true religion. This is the root of the evil. Instead of developing the ideas and experiments of ancient thinkers, thus providing ourselves with the ideological weapon for the future struggle, – lethargic, idle, fanatical as we are – we cling to orthodox religion and in this way reduce human awakening to a stagnant pool. It is necessary for every person who stands for progress to criticise every tenet of old beliefs. Item by item he has to challenge the efficacy of old faith. He has to analyse and understand all the details. If after rigorous reasoning, one is led to believe in any theory of philosophy, his faith is appreciated. His reasoning may be mistaken and even fallacious. But there is chance that he will be corrected because Reason is the guiding principle of his life. But belief, I should say blind belief is disastrous. It deprives a man of his understanding power and makes him reactionary. Any person who claims to be a realist has to challenge the truth of old beliefs. If faith cannot withstand the onslaught of reason, it collapses. After that his task should be to do the groundwork for new philosophy. This is the negative side. After that comes in the positive work in which some material of the olden times can be used to construct the pillars of new philosophy. As far as I am concerned, I admit that I lack sufficient study in this field. I had a great desire to study the Oriental Philosophy, but I could get ample opportunity or sufficient time to do so. But so far as I reject the old time beliefs, it is not a matter of countering belief with belief, rather I can challenge the efficacy of old beliefs with sound arguments. We believe in nature and that human progress depends on the domination of man over nature. There is no conscious power behind it. This is our philosophy. Being atheist, I ask a few questions from theists: 1. If, as you believe there is an Almighty, Omnipresent, Omniscient God, who created the earth or universe, please let me know, first of all, as to why he created this world. This world which is full of woe and grief, and countless miseries, where not even one person lives in peace. 2. Pray, don’t say it is His law. If He is bound by any law, He is not Omnipotent. Don’t say it is His pleasure. Nero burnt one Rome. He killed a very limited number of people. He caused only a few tragedies, all for his morbid enjoyment. But what is his place in history? By what names do we remember him? All the disparaging epithets are hurled at him. Pages are blackened with invective diatribes condemning Nero: the tyrant, the heartless, the wicked. One Genghis Khan killed a few thousand people to seek pleasure in it and we hate the very name. Now, how will you justify your all powerful, eternal Nero, who every day, every moment continues his pastime of killing people? How can you support his doings which surpass those of Genghis Khan in cruelty and in misery inflicted upon people? I ask why the Almighty created this world which is nothing but a living hell, a place of constant and bitter unrest. Why did he create man when he had the power not to do so? Have you any answer to these questions? You will say that it is to reward the sufferer and punish the evildoer in the hereafter. Well, well, how far will you justify a man who first of all inflicts injuries on your body and then applies soft and soothing ointment on them? How far the supporters and organizers of Gladiator bouts were justified in throwing men before half starved lions, later to be cared for and looked after well if they escaped this horrible death. That is why I ask: Was the creation of man intended to derive this kind of pleasure? Open your eyes and see millions of people dying of hunger in slums and huts dirtier than the grim dungeons of prisons; just see the labourers patiently or say apathetically while the rich vampires suck their blood; bring to mind the wastage of human energy that will make a man with a little common sense shiver in horror. Just observe rich nations throwing their surplus produce into the sea instead of distributing it among the needy and deprived. There are palaces of kings built upon the foundations laid with human bones. Let them see all this and say â€Å"All is well in God’s Kingdom.† Why so? This is my question. You are silent. All right. I proceed to my next point. You, the Hindus, would say: Whosoever undergoes sufferings in this life, must have been a sinner in his previous birth. It is tantamount to saying that those who are oppressors now were Godly people then, in their previous births. For this reason alone they hold power in their hands. Let me say it plainly that your ancestors were shrewd people. They were always in search of petty hoaxes to play upon people and snatch from them the power of Reason. Let us analyse how much this argument carries weight! Those who are well versed in the philosophy of Jurisprudence relate three of four justifications for the punishment that is to be inflicted upon a wrong-doer. These are: revenge, reform, and deterrence. The Retribution Theory is now condemned by all the thinkers. Deterrent theory is on the anvil for its flaws. Reformative theory is now widely accepted and considered to be necessary for human progress. It aims at reforming the culprit and converting him into a peace-loving citizen. But what in essence is God’s Punishment even if it is inflicted on a person who has really done some harm? For the sake of argument we agree for a moment that a person committed some crime in his previous birth and God punished him by changing his shape into a cow, cat, tree, or any other animal. You may enumerate the number of these variations in Godly Punishment to be at least eighty-four lack. Tell me, has this tomfoolery, perpetrated in the name of punishment, any reformative effect on human man? How many of them have you met who were donkeys in their previous births for having committed any sin? Absolutely no one of this sort! The so called theory of ‘Puranas’ (transmigration) is nothing but a fairy-tale. I do not have any intention to bring this unutterable trash under discussion. Do you really know the most cursed sin in this world is to be poor? Yes, poverty is a sin; it is a punishment! Cursed be the theoretician, jurist or legislator who proposes such measures as push man into the quagmire of more heinous sins. Did it not occur to your All Knowing God or he could learn the truth only after millions had undergone untold sufferings and hardships? What, according to your theory, is the fate of a person who, by no sin of his own, has been born into a family of low caste people? He is poor so he cannot go to a school. It is his fate to be shunned and hated by those who are born into a high caste. His ignorance, his poverty, and the contempt he receives from others will harden his heart towards society. Supposing that he commits a sin, who shall bear the consequences? God, or he, or the learned people of that society? What is your view about those punishments inflicted on the people who were deliberately kept ignorant by selfish and proud Brahmans? If by chance these poor creatures heard a few words of your sacred books, Vedas, these Brahmans poured melted lead into their ears. If they committed any sin, who was to be held responsible? Who was to bear the brunt? My dear friends, these theories have been coined by the privileged classes. They try to justify the power they have usurped and the riches they have robbed with the help of such theories. Perhaps it was the writer Upton Sinclair who wrote (Bhagat Singh is referring to Sinclair’s pamphlet ‘Profits of Religion’ – MIA transcriber) somewhere â€Å"only make a man firm believer in the immortality of soul, then rob him of all that he possesses. He will willingly help you in the process.† The dirty alliance between religious preachers and possessors of power brought the boon of prisons, gallows, knouts and above all such theories for the mankind. I ask why your Omnipotent God does not hold a man back when he is about to commit a sin or offence. It is child’s play for God. Why did He not kill war lords? Why did He not obliterate the fury of war from their minds? In this way He could have saved humanity of many a great calamity and horror. Why does He not infuse humanistic sentiments into the minds of the Britishers so that they may willingly leave India? I ask why He does not fill the hearts of all capitalist classes with altruistic humanism that prompts them to give up personal possession of the means of production and this will free the whole labouring humanity from the shackles of money. You want to argue the practicability of Socialist theory, I leave it to your Almighty God to enforce it. Common people understand the merits of Socialist theory as far as general welfare is concerned but they oppose it under the pretext that it cannot be implemented. Let the Almighty step in and arrange things in a proper way. No more logic chopping! I tell you that the British rule is not there because God willed it but for the reason that we lack the will and courage to oppose it. Not that they are keeping us under subjugation with the consent of God, but it is with the force of guns and rifles, bombs and bullets, police and militia, and above all because of our apathy that they are successfully committing the most deplorable sin, that is, the exploitation of one nation by another. Where is God? What is He doing? Is He getting a diseased pleasure out of it? A Nero! A Genghis Khan! Down with Him! Now another piece of manufactured logic! You ask me how I will explain the origin of this world and origin of man. Charles Darwin has tried to throw some light on this subject. Study his book. Also, have a look at Sohan Swami’s â€Å"Commonsense.† You will get a satisfactory answer. This topic is concerned with Biology and Natural History. This is a phenomenon of nature. The accidental mixture of different substances in the form of Nebulae gave birth to this earth. When? Study history to know this. The same process caused the evolution of animals and in the long run that of man. Read Darwin’s ‘Origin of Species.’ All the later progress is due to man’s constant conflict with nature and his efforts to utilise nature for his own benefit. This is the briefest sketch of this phenomenon. Your next question will be why a child is born blind or lame even if he was not a sinner in his previous birth. This problem has been explained in a satisfactory manner by biologists as a mere biological phenomenon. According to them the whole burden rests upon the shoulders of parents whose conscious or unconscious deeds caused mutilation of the child prior to his birth. You may thrust yet another question at me, though it is merely childish. The question is: If God does not really exist, why do people come to believe in Him? Brief and concise my answer will be. As they come to believe in ghosts, and evil spirits, so they also evolve a kind of belief in God: the only difference being that God is almost a universal phenomenon and well developed theological philosophy. However, I do disagree with radical philosophy. It attributes His origin to the ingenuity of exploiters who wanted to keep the people under their subjugation by preaching the existence of a Supreme Being; thus claimed an authority and sanction from Him for their privileged position. I do not differ on the essential point that all religions, faiths, theological philosophies, and religious creeds and all other such institutions in the long run become supporters of the tyrannical and exploiting institutions, men and classes. Rebellion against any king has always been a sin in every religion . As regard the origin of God, my thought is that man created God in his imagination when he realized his weaknesses, limitations and shortcomings. In this way he got the courage to face all the trying circumstances and to meet all dangers that might occur in his life and also to restrain his outbursts in prosperity and affluence. God, with his whimsical laws and parental generosity was painted with variegated colours of imagination. He was used as a deterrent factor when his fury and his laws were repeatedly propagated so that man might not become a danger to society. He was the cry of the distressed soul for he was believed to stand as father and mother, sister and brother, brother and friend when in time of distress a man was left alone and helpless. He was Almighty and could do anything. The idea of God is helpful to a man in distress. Society must fight against this belief in God as it fought against idol worship and other narrow conceptions of religion. In this way man will try to stand on his feet. Being realistic, he will have to throw his faith aside and face all adversaries with courage and valour. That is exactly my state of mind. My friends, it is not my vanity; it is my mode of thinking that has made me an atheist. I don’t think that by strengthening my belief in God and by offering prayers to Him every day, (this I consider to be the most degraded act on the part of man) I can bring improvement in my situation, nor can I further deteriorate it. I have read of many atheists facing all troubles boldly, so I am trying to stand like a man with the head high and erect to the last; even on the gallows. Let us see how steadfast I am. One of my friends asked me to pray. When informed of my atheism, he said, â€Å"When your last days come, you will begin to believe.† I said, â€Å"No, dear sir, Never shall it happen. I consider it to be an act of degradation and demoralisation. For such petty selfish motives, I shall never pray.† Reader and friends, is it vanity? If it is, I stand for it.

Children and Television Violence Essay -- Media Violent Children Psych

Children and Television Violence Through what they experience on television, children are forced into adulthood at too young of an age. The innocence of youth is lost when children stare endlessly at a screen displaying the horrors of murder, rape, assault, devastating fire, and other natural disasters. Although these are occurrences in everyday life, things adults have grown accustomed to hearing about, children do not have the maturity level to deal with these tragedies appropriately. Children's behavior changes because they become desensitized to the violence. There are many preventative techniques that can be applied to ensure that negativity on television will not interfere with a child's development.   Ã‚  Ã‚  Ã‚  Ã‚  Children see violent acts on television and make an attempt to process it, and in doing so, their innocence is lost. According to Dr. David Elkind, president emeritus, National Association for the Education of Young Children, ?Television forces children to accommodate a great deal and inhibits the assimilation of material. Consequently, the television child knows a great deal more than he or she can ever understand. This discrepancy between how much information children have and what they can process is the major stress of television.? (160) Children?s minds are not fully developed; therefore, they can not be expected to understand the violence on television.   Ã‚  Ã‚  Ã‚  Ã‚  The media, specifically television, has become more and more violent, in not all too subtle ways, exposing many children to behaviors not appropriate to a young audience. Remember ?the Menendez brothers, who ruthlessly shot their parents as they ate ice cream and watched TV in their family room, planted in children?s minds the worst possibility -- that a parent could die violently at the hands of a child.? (Medved, et. al. 243) Seeing the violence, hearing about it, watching news reports about violent acts committed by real people, especially other children, affects the viewer negatively. Children can not relate to what they see when they are so young, making the act of watching violent television extremely questionable. Children should not know about murder and rape; however according to Gloria Tristani, Commissioner for the Federal Communications Commission, by the time they finish elementary school, children have witnessed 8,000 murders and 100,000 acts of viol ence. (Tristani... ...ing violence on television, parents are helping to eliminate the desensitization that happens from witnessing such wrongdoing. Bibliography Black, Jay, and Jennings Bryant. Introduction to Media Communication. Iowa: Brown, 1995. Eisenstock, Bobbie, PhD., and Cathryn C. Borum. A Parent?s Guide to the TV Ratings and V-Chip.   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Washington: Media, 1995. Elkind, David. The Hurried Child. Reading: Addison, 1981. Krcmar, Marina, and Patti M. Valkenburg. ?A Scale to Assess Children?s Moral Interpretations of   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Justified and Unjustified Violence and Its Repercussions.? Communication Research Oct.   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  1999: 608-635. ?Lock-Out Blocks Media Violence and Provides internet Safety for Your Children.? Lock-Out! n.   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  pag. 6 June 2000 . Medved, Diane, PhD., and Michael Medved. Saving Childhood. New York: HarperCollins, 1998. Medved, Michael. Hollywood VS. America. New York: HarperCollins, 1992. Nathanson, Ian. Telephone interview. 6 June 2000. Tristani, Gloria. ?Children and TV Violence Speech.? FCC 11 Feb. 1998: n. pag. 2 June 2002   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  .

Corporate Social Responsibility (Csr): Bangladesh Perspectives Essay

Corporate means formed into an association and endowed by law with the rights and liabilities of an individual. Social responsibility is an ethical ideology or theory that an entity, be it an organization or individual, has an obligation to act to benefit society- at- large. This responsibility can be passive, by avoiding engaging in socially harmful acts, or active, by performing activities that directly advance social goals. To find a universally agreed definition of CSR is difficult if not impossible. Rather than adding to the futile debate on what elements constitute CSR, we choose to focus on the broader principles upheld by CSR. We view CSR as a universal business strategic imperative that can be ‘localized’ to suit organization’s business objectives. It is not a question of ‘one size fits all’. A definition of CSR has come up in Bangladesh as â€Å"a set of business practices based on ethical norms and transparency that contributes to the sustainable development of internal and external stakeholder in the best interest of business, society and environment†. While debate continues regarding elements that define CSR, few can deny that CSR practice improves operational efficiency, increases standards and reliability in the supply chain, and positively affects employee motivation and loyalty which, in turn, leads to greater productivity. Other drivers for companies to engage their stakeholders include the fact that CSR practice strengthens a business’s license to operate. By facilitating services needed in the community in which a company is seeking entry, CSR practice often enables the company to gain popularity with its customer base, which, in turn, leads to increase sales or retention of market share. It is important to note, however, that CSR practice is not exclusively for the large companies; neither is it only for those whose concerns are in the export business. Such prevalent misperceptions need immediate rectification, particularly in Bangladesh, where all businesses, both large and small, can enhance their competitiveness through greater adoption and implementation of CSR. By embracing the values of CSR, the Bangladesh private sector can send a strong signal to the global market that they are discharging their commitments to society. Failing to do so voluntarily inevitably leads to adverse external pressure, often with more strict guidelines and under extremely tight timelines. The Centre will help the private sector be more proactive rather than reactive. CSR practice in Bangladesh is a relatively new phenomenon and is often misperceived as philanthropy or charity. Also, very often, there is a clear lack of integration of CSR with core business strategy. Perhaps the greatest challenge in CSR implementation is the fact that CSR practice is perceived by many as a cost – a threat – rather than as a business opportunity. There is also a lack of quality data and resources to develop a business case for CSR and enable the private sector to relate better by learning from peers. It is these observations and learning that led us to develop the CSR Centre Concept. Through the Centre, we hope to make available better products and tools that will increase awareness on CSR practice benefits, and will also help quantify the intangibles of CSR. By championing CSR under a specialized institutionalized framework, we hope that the CSR Centre will have greater economic impact and value addition that have so far eluded business in Bangladesh. It is very true that few of us have the luxury of committing additional resources to new initiatives. That is where the benefits of CSR come to the fore. CSR is about partnerships and sharing resources, and is not limited to just financial commitments. Partnerships based on equity principles, where businesses can reach out to others with complementary strengths, is a cornerstone of good CSR practice. Through such resource collaborations, businesses can find long term win-win solutions to complex problems, expand their network and find new business opportunities in an increasingly competitive world, and, more importantly, free up resources to concentrate on core competencies. Strategic CSR practices, consistently applied in Bangladesh, will improve the general competitiveness of the private sector vis-à  -vis global competition, as well as develop Bangladesh’s international image as a responsible global manufacturer and service provider. Corporate Social Responsibility (CSR) as defined by the CSR Centre is a set of business practices based on ethical norms and transparency that contributes to the sustainable development of internal and external stakeholders in the best interest of business , society and the environment. While debate continues regarding elements that define CSR, few can deny that CSR practice improves operational efficiency, increases standards and reliability in the supply chain, and positively affects employee motivation and loyalty which, in turn, leads to greater productivity. Other drivers for companies to engage their stakeholders include the fact that CSR practice strengthens a business’s license to operate. By facilitating services needed in the community in which a company is seeking entry, CSR practice often enables the company to gain popularity with its customer base, which, in turn, leads to increase sales or retention of market share. It is important to note, however, that CSR practice is not exclusively for the large companies; neither is it only for those whose concerns are in the export business. Such prevalent misperceptions need immediate rectification, particularly in Bangladesh, where all businesses, both large and small, can enhance their competitiveness through greater adoption and implementation of CSR. By embracing the values of CSR, the Bangladesh private sector can send a strong signal to the global market that they are discharging their commitments to society. Failing to do so voluntarily inevitably leads to adverse external pressure, often with more strict guidelines and under extremely tight timelines. The Centre will help the private sector be more proactive rather than reactive. CSR practice in Bangladesh is a relatively new phenomenon and is often misperceived as philanthropy or charity. Also, very often, there is a clear lack of integration of CSR with core business strategy. Perhaps the greatest challenge in CSR implementation is the fact that CSR practice is perceived by many as a cost – a threat – rather than as a business opportunity. There is also a lack of quality data and resources to develop a business case for CSR and enable the private sector to relate better by learning from peers. It is these observations and learning that led us to develop the CSR Centre Concept. Through the Centre, we hope to make available better products and tools that will increase awareness on CSR practice benefits, and will also help quantify the intangibles of CSR. By championing CSR under a specialized institutionalized framework, we hope that the CSR Centre will have greater economic impact and value addition that have so far eluded business in Bangladesh. It is very true that few of us have the luxury of committing additional resources to new initiatives. That is where the benefits of CSR come to the fore. CSR is about partnerships and sharing resources, and is not limited to just financial commitments. Partnerships based on equity principles, where businesses can reach out to others with complementary strengths, is a cornerstone of good CSR practice. Through such resource collaborations, businesses can find long term win-win solutions to complex problems, expand their network and find new business opportunities in an increasingly competitive world, and, more importantly, free up resources to concentrate on core competencies. Strategic CSR practices, consistently applied in Bangladesh, will improve the general competitiveness of the private sector vis-à  -vis global competition, as well as develop Bangladesh’s international image as a responsible global manufacturer and service provider. Corporate Social Responsibility (CSR) when defined at this age of changes world over is a set of business practices based on ethical norms and transparency that contributes to the sustainable development of business and society where environment is being built-in as an essential element. While debate continues regarding elements that define CSR, few can deny that CSR practice improves operational efficiency, increases standards and reliability in the supply chain, and positively affects employee motivation and loyalty, which, in turn, leads to greater productivity. For such reasons the term â€Å"stakeholders† is being redefined to include all the apparent external stakeholders. Because of the inclusion of environment into CSR, even the bottled water businesses are now under threat to abandon the plastic bottles and the petroleum companies are under threat to find out alternative energy sources. For companies to engage all their stakeholders, internal and external include the fact that CSR practice strengthens a business’s license to operate. By facilitating services needed in the community in which a company is seeking entry, CSR practice often enables the company to gain popularity with its customer base, which, in turn, leads to increased sales or retention of market share. Business Executives and leaders are being encountered in Talk Shows as to how they are reinventing their corporate missions to combat climate change, give back to local communities, communicate in an age of Facebook, blogs and they cannot opt for the option to remain unspoken. In Bangladesh, a global food conglomerate Nestle has some operations but zero stakes in bottled water business though this particular company has about 50% share in this particular business in some of the countries of the world. Under their CSR practice in Bangladesh, as it is understood they have drilled a Deep well in Gazipore, Dhaka and built a water storage tank in order to serve the local habitation with water. By providing free water to the surrounding community, from a deep tube well they are virtually laying the foundation of their future bottled water business. Therefore, this free supply by a company is not free in fact. Same Nestle was assailed by environmental activists on Facebook and Twitter globally for business practices that contribute to deforestation; within weeks, Nestle had announced a partnership with an independent non-profit, somewhere in the world to eliminate its dependence on unsustainable forest products. Internet with social media facebook and twitter already revolutionized our social communications not only at local level but also globally for day-to-day changes in a complex reality of urbanization, globalization, commercialization together with reshape-up of regulations world over. In this age of gradually reducing Government stake in businesses world over, businesses are taking up the responsibilities by way of commercialization of public goods. Alongside tap waters, people are taking bottled waters; alongside Ramna Park, people are using Nandan Park; alongside free roads, people are being pursued to get prepared for Toll Roads, instead of partly export oriented units investors are being motivated for setting up cent percent exporting units. Instead of 100% local investments a free flow of factors of productions including both labour and capital (such as inflow and outflow of Foreign Direct Investments) world over is in demand which would gradually help a reduction of dependence upon the systems of Governments. With development of a consumer-base, investors are being motivated to invest in locally marketable products with surplus only to export. Moreover, there is a growing concern over environmental degradation world over endangering human habitation on the earth so the emerging comparative systems of economics and social transformations are incorporating environment as an important element for socio-economic proportion. Bangladesh as well as whole of the deltaic region on the southern side of Himalaya is under a threat due to changing water flows in the down streams of Himalayas caused by increased melting of ice in Himalayas as well as landslide causing movements of billions of tons of silts towards downstream. Tectonic plates in the north and south of Himalayas are in clash at the point in line of Himalayas, which is threatening habitation in entire South Asia, down not only flow of silts and changing flows of water streams, but also series of earthquakes ranging from mild to severe are going to take place. It is not a threat to a particular country like Bangladesh but to the whole region. Therefore, it will have to be addressed in CSR practices. In Bangladesh, the companies are directly, involved in CSR practices alongside independent organizations formed by volunteers who are being aided by the corporate. National budget of Bangladesh of fiscal 2011-12 created provisions for tax-deductible contributions under CSR. Similar provisions exist in countries around the world. CSR activities are always non-partisan around the world to help advancement of holistic and free play of thoughts and actions in a pluralistic social framework. It is important to note, however, that CSR practice is not exclusively for the large companies; neither is it only for those whose concerns are in the export business. Such prevalent misperceptions need immediate adaptation, particularly in Bangladesh, where all businesses, both large and small, can enhance their competitiveness through greater adoption and implementation of CSR. By embracing the values of CSR, the Bangladesh private sector can send a strong signal to the global market that they are discharging their commitments to society. Failing to do so voluntarily inevitably leads to adverse external pressure, often with more strict guidelines and under extremely tight timelines. This is a situation, in which the private sector needs to be more proactive rather than reactive. Particularly in the area of housing/habitation in industrial cluster zones, the CSR should contribute by building high-rise dormitories through trade bodies. This will help strengthening of local Bangladesh Taka in view of the demand for wage-hikes. CSR practice in Bangladesh is a relatively new phenomenon and is prone to frequent misperceptions as philanthropy or charity. In addition, very often, there is a clear lack of integration of CSR with core business strategy. Nestlà ©Ã¢â‚¬â„¢s case has shown this but others are yet to follow the same. Perhaps the greatest challenge in CSR implementation is the fact that CSR practice is perceived by many as a cost, a sort of threat rather than as a business opportunity. Nestlà ©Ã¢â‚¬â„¢s case as enunciated is a good example of CSR. From which it is clear that CSR does not only implies cost but also lays the foundation of business. There is a lack of quality data and resources to develop a business case for CSR and enable the private sector to relate better by learning from peers. It is necessary for businesses to assimilate data from all over such as the one of Nestle. Global changes in post Washington consensus era are giving the messages of corporate leadership for societal changes as the days of governments, on the points of views are over. It is very true that few of us have the luxury of committing additional resources to new initiatives. That is where the benefits of CSR come to the fore. CSR is about partnerships and sharing resources, and is not limited to just financial commitments. Partnerships based on equity principles, where businesses can reach out to others with complementary strengths, is a cornerstone of good CSR practice. Through such resource collaborations, businesses can find long-term win-win solutions to complex problems expand their network and find new business opportunities in an increasingly competitive world, and, more importantly, free up resources to concentrate on core competencies. Strategically drawn CSR practices, consistently applied in Bangladesh, will improve the general competitiveness of the private sector vis-à  -vis global competition, as well as develop Bangladesh’s international image as a responsible global manufacturer and service provider.

Analysis of Shakespeare Sonnet 60

Like As The Waves Make Towards The Pebbled Shore Time is a common theme throughout Shakespeare's Sonnets, this is most apparent in Sonnet 60. This sonnet is about the ravages of time. How time never stops and is constantly changing. Also how time is aging us, and eventually takes what is has given us. But Shakespeare poetry will stand the test of time: Like as the waues make towards the pibled shore, So do our minuites hasten to their end, Each changing place with that which goes before, In sequent toile all forwards do contend. Natiuity once in the maine of light.Crawles to maturity, wherewith being crown’d, Crooked eclipses gainst his glory fight, And time that gaue, doth now his gift confound. Time doth transfixe the florish set on youth, And delues the paralels in beauties brow, Feedes on the rarities of natures truth, And nothing stands but for his sieth to mow. And yet to times in hope, my verse shall stand Praising thy worth, dispight his cruell hand. Sonnet 60 starts w ith a very relatable illustration of a waves constantly traveling towards the shore. This is like time in that there are minutes constantly, continuing, going to their end.Each minute or wave replacing the one that just happened, in a continuous march. Just like every wave is building in strength and then crashing again only to be followed by another in its place. Time cannot be stopped, one minute is always followed by the next in a never ending cycle. The second quatrain says that a new sun rises and with time it rises to maturity, noon, where the sun is its highest and king of the sky. Then the sun starts to set and now what once gave the sun its glory is now taking that glory back, time. This is a metaphor of a sun having a human life.The sun starts out being born â€Å"Nativity† and then crawls like a baby until it reaches its highest point where it is â€Å"crowned† with maturity. Then the sun continues to fall back to darkness or death. â€Å"And time that gaue , doth now his gift confound† this last line concludes the metaphor with the assertion that time both gives the gift of life and then takes in away. The final quatrain goes on to explain that time destroys the perfection of youth, and carves wrinkles in a beautiful face. â€Å"And delues the paralels in beauties brow. If you replace delues with deludes and beauties brow with our forehead, then you can see that its stating that times makes wrinkles or lines across your forehead. So, time is aging us. Times also feeds on the rarities of natures perfection, and lays waste to all in its path. â€Å"And nothing stands but for his sieth to mow. † Seethe is constantly used as a metaphor for death, this is saying that nothing stands in times way, or deaths. Again the metaphor of time giving you life and then taking it away is expressed in this quatrain, though it being much darker and showing how relentless and unforgiving time can be.This metaphor is also more relatable since it is about us and how time ages us and eventually leads to our death. â€Å"And yet to times in hope, my verse shall stand Praising thy worth, dispight his cruell hand. † These last couple of lines go on to explain that his verses shall stand the test of time, praising your worth in spite of time's cruel hand. These last lines are saying that even as time takes him, makes him old, and eventually even kills him, his poetry will live on, not affected by time's cruel hand. It looks like he was right because over five hundred years later and here we are today still reading and analyzing these works.Time is a very relatable thing, and this sonnet explains time very well. It explains what time is, it's just seconds building on minutes continually going to their end. Time is giving, giving someone life and power, raising that person to their prime. Time is also very cruel, it takes that power and life away from that person. Time is such a simple thing, it's only seconds and then m inutes, but through this sonnet it has been personified to something more, something greater. It is a giver and taker, it is life but is also death, and in the end it is time that takes us.

Simplest Formula From Percent Composition

Simplest Formula From Percent Composition This is a worked example chemistry problem to calculate the simplest formula from the percent composition. Simplest Formula from Percent Composition Problem Vitamin C contains three elements: carbon, hydrogen, and oxygen. Analysis of pure vitamin C indicates that the elements are present in the following mass percentages: C 40.9H 4.58O 54.5 Use the data to determine the simplest formula for vitamin C. Solution We want to find the number of moles of each element in order to determine the ratios of the elements and the formula. To make the calculation easy (i.e., let the percentages convert directly to grams), lets assume we have 100 g of vitamin C. If you are given mass percentages, always work with a hypothetical 100-gram sample. In a 100 gram sample, there are 40.9 g C, 4.58 g H, and 54.5 g O. Now, look up the atomic masses for the elements from the Periodic Table. The atomic masses are found to be: H is 1.01C is 12.01O is 16.00 The atomic masses provide a moles-per-gram conversion factor. Using the conversion factor, we can calculate the moles of each element: moles C 40.9 g C x 1 mol C / 12.01 g C 3.41 mol Cmoles H 4.58 g H x 1 mol H / 1.01 g H 4.53 mol Hmoles O 54.5 g O x 1 mol O / 16.00 g O 3.41 mol O The numbers of moles of each element are in the same ratio as the number of atoms C, H, and O in vitamin C. To find the simplest whole number ratio, divide each number by the smallest number of moles: C: 3.41 / 3.41 1.00H: 4.53 / 3.41 1.33O: 3.41 / 3.41 1.00 The ratios indicate that for every one carbon atom there is one oxygen atom. Also, there are 1.33 4/3 hydrogen atoms. (Note: converting the decimal to a fraction is a matter of practice! You know the elements must be present in whole number ratios, so look for common fractions and become familiar with the decimal equivalents for fractions so you can recognize them.) Another way to express the atom ratio is to write it as 1 C : 4/3 H : 1 O. Multiply by three to obtain the smallest whole-number ratio, which is 3 C: 4 H : 3 O. Thus, the simplest formula of vitamin C is C3H4O3. Answer C3H4O3 Second Example This is another  worked example chemistry problem to calculate the simplest formula from the percent composition. Problem The mineral cassiterite is a compound of tin and oxygen. Chemical analysis of cassiterite shows that the mass percentages of tin and oxygen are 78.8 and 21.2, respectively. Determine the formula of this compound. Solution We want to find the number of moles of each element in order to determine the ratios of the elements and the formula. To make the calculation easy (i.e., let the percentages convert directly to grams), lets assume we have 100 g of cassiterite. In a 100 gram sample, there are 78.8 g Sn and 21.2 g O. Now, look up the atomic masses for the elements from the  Periodic Table. The atomic masses are found to be: Sn is 118.7O is 16.00 The atomic masses provide  a moles-per-gram conversion factor. Using the conversion factor, we can calculate the moles of each element: moles Sn 78.8 g Sn x 1 mol Sn / 118.7 g Sn 0.664 mol Snmoles O 21.2 g O x 1 mol O / 16.00 g O 1.33 mol O The numbers of moles of each element are in the same ratio as the number of atoms Sn and O in cassiterite. To find the simplest whole number ratio, divide each number by the smallest number of moles: Sn: 0.664 / 0.664 1.00O: 1.33 / 0.664 2.00 The ratios indicate that there is one  tin atom for every two  oxygen atoms. Thus, the  simplest formula  of cassiterite is SnO2. Answer SnO2

Battle of Trenton in the American Revolution

Battle of Trenton in the American Revolution The Battle of Trenton was fought December 26, 1776, during the American Revolution (1775-1783). General George Washington commanded 2,400 men against a garrison of about 1,500 Hessian mercenaries under the command of Colonel Johann Rall. Background Having been defeated in the battles for New York City, General George Washington and the remnants of the Continental Army retreated across New Jersey in the late fall of 1776. Vigorously pursued by the British forces under Major General Lord Charles Cornwallis, the American commander sought to gain the protection afforded by the Delaware River. As they retreated, Washington faced a crisis as his battered army began to disintegrate through desertions and expiring enlistments. Crossing the Delaware River into Pennsylvania in early December, he made camp and attempted to reinvigorate his shrinking command. Badly reduced, the Continental Army was poorly supplied and ill-equipped for winter, with many of the men still in summer uniforms or lacking shoes. In a stroke of luck for Washington, General Sir William Howe, the overall British commander, ordered a halt to the pursuit on December 14 and directed his army to enter winter quarters. In doing so, they established a series of outposts across northern New Jersey. Consolidating his forces in Pennsylvania, Washington was reinforced by around 2,700 men on December 20 when two columns, led by Major Generals John Sullivan and Horatio Gates, arrived. Washingtons Plan With the morale of the army and public ebbing, Washington believed that an audacious act was required to restore confidence and help boost enlistments. Meeting with his officers, he proposed a surprise attack on the Hessian garrison at Trenton for December 26. This decision was informed by a wealth of intelligence provided by spy John Honeyman, who had been posing as a Loyalist in Trenton. For the operation, he intended to cross the river with 2,400 men and march south against the town. This main body was to be supported by Brigadier General James Ewing and 700 Pennsylvania militia, which were to cross at Trenton and seize the bridge over Assunpink Creek to prevent enemy troops from escaping. In addition to the strikes against Trenton, Brigadier General John Cadwalader and 1,900 men were to make a diversionary attack on Bordentown, NJ. If the overall operation proved a success, Washington hoped to make similar attacks against Princeton and New Brunswick. At Trenton, the Hessian garrison of 1,500 men was commanded by Colonel Johann Rall. Having arrived at the town on December 14, Rall had rejected his officers advice to build fortifications. Instead, he believed that his three regiments would be able to defeat any attack in open combat. Though he publicly dismissed intelligence reports that the Americans were planning an attack, Rall did request reinforcements and asked that a garrison be established at Maidenhead (Lawrenceville) to protect the approaches to Trenton. Crossing the Delaware Combating rain, sleet, and snow, Washingtons army reached the river at McKonkeys Ferry on the evening of December 25. Behind schedule, they were ferried across by Colonel John Glovers Marblehead regiment using Durham boats for the men and larger barges for the horses and artillery. Crossing with Brigadier General Adam Stephens brigade, Washington was among the first to reach the New Jersey shore. Here a perimeter was established around the bridgehead to protect the landing site. Having completed the crossing around 3 a.m., they began their march south toward Trenton. Unknown to Washington, Ewing was unable to make the crossing due to the weather and heavy ice on  the river. In addition, Cadwalader had succeeded in moving his men across the water but returned to Pennsylvania when he was unable to move his artillery. A Swift Victory Sending out advance parties, the army moved south together until reaching Birmingham. Here Major General Nathanael Greenes division turned inland to attack Trenton from the north while Sullivans division moved along the river road to strike from the west and south. Both columns approached the outskirts of Trenton shortly before 8 a.m.  on December 26. Driving in the Hessian pickets, Greenes men opened the attack and drew enemy troops north from the river road. While Greenes men blocked the escape routes to Princeton, Colonel Henry Knoxs artillery deployed at the heads of King and Queen Streets.  As the fighting continued, Greenes division began to push the Hessians into the town. Taking advantage of the open river road, Sullivans men entered Trenton from the west and south and sealed off the bridge over Assunpink Creek. As the Americans attacked, Rall attempted to rally his regiments. This saw the Rall and Lossberg regiments form on lower King Street while the Knyphausen regiment occupied Lower Queen Street. Sending his regiment up King, Rall directed the Lossberg Regiment to advance up Queen toward the enemy. On King Street, the Hessian attack was defeated by Knoxs guns and heavy fire from Brigadier General Hugh Mercers brigade. An attempt to bring two three-pounder cannon into action quickly saw half the Hessian gun crews killed or wounded and the guns captured by Washingtons men. A similar fate befell the Lossberg regiment during its assault up Queen Street. Falling back to a field outside of town with the remnants of the Rall and Lossberg regiments, Rall began a counterattack against the American lines. Suffering heavy losses, the Hessians were defeated and their commander fell mortally wounded. Driving the enemy back into a nearby orchard, Washington surrounded the survivors and forced their surrender. The third Hessian formation, the Knyphausen regiment, attempted to escape over the Assunpink Creek bridge. Finding it blocked by the Americans, they were quickly surrounded by Sullivans men. Following a failed breakout attempt, they surrendered shortly after their compatriots. Though Washington wished to immediately follow up the victory with an attack on Princeton, he elected to withdraw back across the river after learning that Cadwalader and Ewing had failed to make the crossing. Aftermath In the operation against Trenton, Washingtons losses were  four men killed and eight wounded, while the Hessians suffered 22 killed and 918 captured. Around 500 of Ralls command were able to escape during the fighting. Though a minor engagement relative to the size of the forces involved, the victory at Trenton had a massive effect on the colonial war effort. Instilling a new confidence in the army and the Continental Congress, the triumph at Trenton bolstered public morale and increased enlistments. Stunned by the American victory, Howe ordered Cornwallis to advance on Washington with around 8,000 men. Re-crossing the river on December 30, Washington united his command and prepared to face the advancing enemy. The resulting campaign saw the armies square off at Assunpink Creek before culminating with an American triumph at the Battle of Princeton on January 3, 1777. Flush with victory, Washington wished to continue attacking up the chain of British outposts in New Jersey. After assessing his tired armys condition, Washington instead decided to move north and enter winter quarters at Morristown.

Technology in Education Essay Example | Topics and Well Written Essays - 1500 words

Technology in Education - Essay Example This essay stresses that one of the basic requirements to acquire education was that the teacher and the student had to meet physically and in a time bound frame where the student had the limited opportunity to go about a topic and learn as much as he or she may in a specific time domain. As the paper declare that resource availability to the teachers was limited where they may ensure their continuous learning process in order to transfer the updated and up-to-mark knowledge to the students. This barrier differed from area to area, resources to resources and interest to interest whereby one may want to acquire specific knowledge but couldn’t get approach to the required resources. Major way-outs to this in old times were library, books and scholars where a person may approach and quench his or her thirst for specific information or knowledge. With the advent of computers followed by internet mania, the whole scenario has changed so rapidly, that there is hardly any effort needed in general to approach the knowledge ,open to the rest of the world if interest is prevailing. Few decades before, one had to go through the piles of pages and put up a great deal of effort in order to find the piece of specific information he or she wants to know, however it is totally in the reach of the common person due to technological advancements. Search engines, growing libraries on the internet and virtually accessible databases have now turned down the biggest hurdle in acquiring knowledge that is the accessibility issue. As the time has passed over past few decades, the importance of technological advancement has remarkable increased as well. This has caused new ways of learning in education process. After the times of educating by the physical academic material, electronic era began. Personal computers ruled over the market for quite some time and then laptops became famous due to numerous reasons. One of the most common reasons is the mobility. Laptops motivate students and help to simplify for the students any complicated information, especially, in the subjects like science and math. Students can study conveniently by accessing class education at home due to mobility feature. However, this technology is cost effective and sometimes it is hard to cap ture the attention of all students and also to make sure that all of them are using their laptops to achieve what they are told in class. Not only academic and basic education, but also professional education has been excessively impacted in positive terms by the technological advancements over the past few decades. Different fields including medical, engineering, economics, technology and business studies have prospered because up-to-date information about each subject and domain can be easily accessed via laptops through internet. Wi-Fi technology has attracted not only students, but also teachers to work with complete attention on their laptops as wires irritate the users and users like students and professionals like teachers need panic-free environment to concentrate as they are in to academic world. However, there are also many disadvantages of using laptops in classrooms. Certainly, if a student has internet and laptop with him in teen-age, he / she might tend to open social networking sites, chatting applications where anyone can message them upon finding them online. This

History of mordern political thought Essay Example | Topics and Well Written Essays - 1000 words

History of mordern political thought - Essay Example ..But mostly he wrote about politics. He was mad about politics. He says in one of his letters that he had to talk about it; he could talk of nothing else...The Prince is scarcely more than a pamphlet, a very minor fraction of its author's work, but it overshadows all the rest...Everyone recognizes "Machiavellian" as an adjective for political conduct that combines diabolical cunning with a ruthless disregard for moral standards...The Prince contradicts everything else Machiavelli ever wrote and everything we know about his life.... The notion that The Prince is what it pretends to be, a scientific manual for tyrants, has to contend not only against Machiavelli's life but against his writings... The standard explanation has been that in the corrupt conditions of sixteenth-century Italy only a prince could create a strong state capable of expansion. The trouble with this is that it was chiefly because they widened their boundaries that Machiavelli preferred republics. In the Discorsi he wrote, "We know by experience that states have never signally increased either in territory or in riches except under a free government. The cause is not far to seek, since it is the well-being not of the individuals but of the community which makes the state great, and without question this universal well-being is nowhere secured save in a republic.... Popular rule is always better than the rule of princes." (1958) Machiavelli was a nationalist, a political scientist, a scholar and a staunch republican. About the most pro-monarchic view that could possibly be ascribed to him is that a Prince might be the best way to unify Italy. Machiavelli began by writing satire of the corrupt leaders of Italy such as the Medicis, making bare their horrible and destructive ambitions, but he also created modern political science simultaneously. This paper will analyze precisely how The Prince is in fact brilliant political science. Modern political science takes something for granted that class ical analyses of politics and law would have found preposterous: Analyses of what governments actually do and how to efficently carry out objectives are just as valuable as analyses of what governments should do. The Prince describes how princes actually behave and how they should behave if they want to be effective, not if they want to be moral. The Prince opens up in a rather startling way for a philosophy book about politics and law: It describes what principalities there are (Chapter I). He goes on to distinguish separate types of rule for hereditary and mixed principalities (Chapter II and III). The Prince is proceeding with simple, clear analyses, breakdowns and categories. Filling The Prince is distinct analysis of history of the Greeks and Romans, what a modern political scientist would call a case study, providing support for his claims. Take his analysis of Nabis in Chapter IX. â€Å"Nabis, Prince of the Spartans, sustained the attack of all Greece, and of a victorious Ro man army, and against them he defended his country and his government; and for the overcoming of this peril it was only necessary for him to make himself secure against a few, but this would not have been sufficient if the people had been hostile...[G]ranted a prince who has established himself as above, who can command, and is a man of courage, undismayed in adversity, who does not fail in other qualifications, and who, by his resolution and energy, keeps the whole people encouraged — such a one will never find himself deceived in them, and it will be shown that