REFLECTION ON COURSE PAPER Assignment Example | Topics and Well Written Essays - 500 words

REFLECTION ON COURSE PAPER - Assignment Example However, once the course started, the various readings that were considered, writings that were undertake, and discussions that were had proved that I was going to get more than I expected. Even though my academic ambitions for the course were satisfied, much more were going to be gained for my professional involvement and this is what this reflection paper seeks to bring to bear. As part of the reflection paper therefore, I am going to discuss and scrutinize some new ideas and perspectives that were learned as part of the readings, writings and discussions on the course that was undertaken. Generally, the ideas and perspectives are rooted in the principles of resonance and leadership that was learned. Later, way in which the ideas gained have helped in bringing about a professional transformation to me shall also be treated. The very first new idea that I have learned from the course is rooted in the principle that world-class performers work hard to create their dreams (Tabachnick and Fidell, 2001). Commonly, people tend to have a notion that success comes to people by accident or through luck. They hardly realize that success is a well calculated plan that is executed when key strategies and structures are put in place (Byrne, 2011).

Debate Topic Research Paper Example | Topics and Well Written Essays - 500 words

Debate Topic - Research Paper Example Many developing countries had not covered medicines and pharmaceutical products, because of its disadvantages to generic drug research and production. Multinational Corporations (MNCs) should manufacture cheap generic life saving drugs for poor countries or give up their patents to others who want to make generic drugs, because it will save millions of lives, allow development of generic and patent-less drugs, and breed innovation. The poor have the right to free or cheaper generic drugs and MNCs should not hinder them from getting the pharmaceutical products they need. The pros of cheap generic life saving drugs or giving up drug patents are: 1) Millions of lives are saved, 2) Other drug companies can develop cheaper drugs or patent-less drugs that will benefit the public, and 3) Large companies will benefit from innovation, because they will no longer have to depend on their blockbuster products for revenues, and instead, they will be pushed to develop generic life saving drugs. Bo seley reports about Glaxo which stopped Africans from buying a cheaper version of its AIDS Drugs. It is an inhumane act, because South Africa only wants to do something right- to help its own people, which large drug MNCs are not looking after.

Natural Law and Sexual Ethics by Janet Smith Essay Example for Free

Natural Law and Sexual Ethics by Janet Smith Essay I am honored to be among the lecturers in this series on natural law. Many of the speakers are among my heroes and friends. One of my heroes, Alasdair MacIntyre, used one of his favorite terms in his talk: he spoke of plain persons and their grasp of morality and natural law in contradistinction to the experts and professional philosophers and their grasp of these matters. A few years ago in Dallas he gave a talk entitled Do plain persons need to be moral philosophers? When I was asked to give the response to his talk, I was most honored because I considered Prof. MacIntyre one of the foremost moral philosophers in the world and it was a thrill to comment on his work. I felt dreadfully underqualified — I felt like some high school kid going up against Larry Bird — until I realized that I need not respond as an expert, as a moral philosopher of his caliber, but that I could respond as the quintessential plain person — for that is what I am. After all, I am Janet Smith, daughter of John and Anne Smith; I grew up at 5 Hill Street and went to Home Street School — I could go on but it is all very plain. The point I am making here is not merely a flip one — designed to ease us into more serious matters through an attempt at humor. There is a serious point here — natural law, is the plain persons morality — in a sense it is simply plain old common sense. There are profound and sophisticated ways at explaining natural law, but the practiceof reasoning in accord with natural law principals, according to the theory itself, is natural to plain persons — that is, natural to all mankind for natural law holds that many of the most fundamental principles of moral reasoning are obvious, that is easily known by all. Yet, in spite of the plain commonsensicalness of natural law, it can seem shocking and provocative in many ways, for like natural law, plain old common sense does not command a lot of followers these days and can be shocking when juxtaposed to the values of our times. My talk is going to be very basic in several respects. It will review some of the basic principles that other speakers have covered, some in depth, some more in passing. It will also be very basic in being the one talk that attempts to make an application of natural law to concrete moral issues; issues in the realm of sexual ethics. My job is not to justify natural law ethics but to explain it and apply it. As did many of the earlier speakers I will largely be following the thought of Thomas Aquinas on these matters and of Aristotle from whom Aquinas learned many of the principles that informed his teaching on natural law. I shall also incorporate into my arguments the thought of another stellar natural law theorist, still alive and well: I shall make use of the work of Karol Wojtyla, now known as Pope John Paul II. I will refer to him as Wojtyla simply because I do not want to be thought to be invoking his authority as Holy Father; I cite him simply as a philosopher who has made great advances of our understanding of natural law, particularly in regard to sexual ethics. So let me begin with a review of the principles of natural law. As several other speakers have noted, Aquinas maintains that the first principle of natural law is do good, avoid evil. As he notes, that is a self-evident principle and obvious to all; if we want to be moral we should do good and avoid evil. No controversy here. The question is, of course, what is good and what is evil and how to we come to know which is which? Some think we cant know what is good and evil so the best we can do is live by the conventions of our times. Others think it best to let our passions be our guide to whatever we want to do. Others think only revealed religion can give us absolutes. These three positions capture the predominant views of our times. Aquinas holds none of these positions. He argues that reason should be our guide to morality. Not only does he hold that the first principle of natural law, do good, avoid evil is self-evident, he argues that there are other self-evident first principles, such as harm no man. These he says are imprinted in the minds of all by God; I believe other precepts such as provide responsibly for your offspring, give to each man his due and seek knowledge would qualify as precepts that Aquinas thinks all men know. Men (and I use the term generically here and throughout) may act against these precepts out of passion or because ignorance of some fact operative in a situation, but all would agree that such principles are moral truths. Aquinas goes on to say that what he calls primary precepts of natural law are naturally and immediately known by man; he cites the 10 commandments as examples of these types of precepts. These precepts are justified by the primary principles. From the most general principle give to each man his due, from an understanding of what one owes to ones mother and father, it is clear that one should honor ones father and mother. Now this is not to say that one discovers the moral law by discovering these precepts in a deductive manner moving from the most general to the more particular. Rather, it seems that often moral discovery, as the discovery of other general truths, moves from the particular to the universal. That is, an individual could witness or participate in a transaction and quite immediately make the moral judgment that the act is good or bad. That is, for instance, an individual could witness someone honoring or dishonoring his parents and judge the action to be good or bad; from this action and others of the same sort one may come to formulate the law that one should give each man his due. But it is because we already naturally know — in an unexpressed and unformulated way — that one should give each man his due, that we are able to see readily that honoring ones parents is good. Much in the same way that we, without musical training, can judge certain tones to be off pitch, we have moral perceptions that some actions are good and some bad, without having any explicit training about such kinds of actions. I speak of these as moral perceptions not because they are equivalent to sense perceptions, but because of their immediacy and their unformulated quality; indeed, I believe them to be rational in several important respects, not least because they are cognitive acts and they are in accord with reality. Let me speak now about rationality and the Thomistic claim that one should act rationally. Indeed, one could formulate the first principle of natural law not only in the most basic formula do good, avoid evil; in Thomistic terms, several formulas serve to express the same truth: for Aquinas, the following phrases are synonymous: act in accord with nature; act in accord with reason or act rationally; act in accord with virtue; act in accord with the dignity of the human person; act in accord with a well formed conscience; indeed, act in a loving way, properly understood, serves as well. While it would be of great profit to elaborate how each of these phrases is synonymous with the other, I want to devote most of my efforts here to explaining how act in accord with nature and act in accord with reason are synonymous and worthy guides to moral behavior. First we must try to get as clear as we can what it means to say act in accord with reason or act rationally. In our day, reason often gets a bum rap. This is a fault not of Aristotle or Aquinas but of Descartes and Kant and their followers. Since they retreated into the mind and abandoned the senses and emotions and nature as guides to truth, they made reason seem like something coldly logical, impersonal, abstract and completely devoid of experiential and emotional content. In their view, mathematics and geometry are seen as the quintessential rational acts; to be rational is to operate totally within ones mind and to be completely unemotional. Another view of rationality that dominates modern times is the view that only that which can be measured scientifically deserves any recognition as objective truth. No truths other than those substantiated by scientific proofs — truths that can be quantified largely in the laboratory — count as truth. No proof other than scientific proofs count as truth; only science and that which approximates to scientific truth is truly rational. Neither view is the view of reason and rationality held by the ancients and medievalists — those who defined the view of natural law I am defending here. The ancients and medievalists did not think rationality was possible without the senses and the emotions for both are tools to reading reality; they provide the intellect with the material needed to make a good judgment. The etymology of the word rational is rooted in the word ratio which means measure or proportion. One is being rational when ones thought and action are measured to, are proportionate with, or when ones thought and action correspond with reality (which itself is measured or governed by discernable laws; more about this momentarily). The thought that leads to acting in accord with reality is called rational. Now this thought need not be and perhaps only rarely will be the kind of abstract, cold, logical reasoning of a Descartes, Kant, or research scientist. This thought can be intuitive, creative, poetic, inductive, deductive, indeed, whatever human thought can be. It is all called rational thought not because it proceeds by syllogism or because it is subject to certain scientific tests; it is called rational because it corresponds with reality — and this includes all of reality, the spiritual and the transcendental as well as the logically provable and the scientifically measurable reality. Such thought cannot proceed without abundant data from our senses and our emotions. The intellect processes such data and orders it; it determines what values are important in the data and decides on the appropriate response. If one acts rationally, one then acts in accord with the ordering done by the intellect. While the intellect should govern the emotions, it is not a natural law teaching that all rational behavior will be devoid of emotion. Again, the emotions can provide essential data to the intellect. Emotions that are well-habituated may lead one quite spontaneously to respond correctly to situations. One may spontaneously get angry at witnessing some act of injustice and, if one knows ones emotions to be well-ordered, one could respond quite immediately and correctly to the situation — and even angrily to the situation. Indeed, at times it may be an appropriate response to reality to rant and rave. One doing so, is properly called rational, in spite of our common parlance. This talk of the mind and of rationality as something that is measured to reality suggests, as mentioned above, that reality is a thing that can be grasped. Natural law depends upon such. It rests upon the claim that things have natures and essences that we can know and correspond our actions to. There are many reasons for making this claim. One is the fact that things act in a predictable fashion; when we learn the properties of oil and water, for instance, we can predict certain things about their behavior. The fact that we build bridges which stand, that we make artificial hearts that work, that we put men on the moon, also indicates we are able to measure our thoughts to the external world and to act in accord with it. Moreover, natural law operates on the premise that nature is good; that is, that the way things naturally are is good for them to be; it holds that the operations of things and parts of things contribute to the good of the whole. The wings of different birds are shaped in certain fashions because of the sort of flying that they must do to survive; different digestive systems work in different ways because of what is being digested. Indeed, natural law holds that the natural instincts of natural things are good; they lead them to do what helps those things function well and helps them survive. Since natural things have an order there is said to be a ratio or order to them; not one of which they are conscious but one that is written into their functioning. Natural law holds that we live in a universe of things that have a ratio to them and that we shall get the best out of these things if we act in accord with the ratio or nature that is written into them. Now, man is a natural thing. He, too, has parts and operations and instincts that enable him to function well and to survive. Man differs from other creatures in that he has free will; that is, he can either cooperate with his nature or act against his nature, whereas other natural things have no such freedom. What enables man to be free is his reason, his rationality; he is able to weigh and measure different courses of action and to determine which actions are good or bad. According to natural law, those actions are good which accord with his nature and with the nature of other things. Since man is by nature a rational animal, it is good for him to act in accord with his reason. By acting rationally he is acting in accord with his own nature and with a reality that is also ordered. When he acts rationally, he acts in accord with his own nature and reality and in accord with the nature and reality of other things. Now, lets get concrete. Lets talk about acting in accord with the nature of a few specific things. Take tomato plants, for instance. Tomato plants have a certain nature. In order to have good tomato plants one must act towards these plants in accord with their nature; one must water them, give them sunlight and good soil if one wants to produce good tomato plants. Such is acting in accord with nature in respect to tomato plants, such is rational behavior in respect to tomato plants. If ones tomato plants fail to produce tomatoes, one knows that one is doing something wrong; if ones tomato plants produce good tomatoes, one knows one is doing something right. Prof. Charlie Rice, whose book Fifty Questions on Natural Law that I understand several of you are reading, speaks of the rationality of putting oil and not molasses in the engine of a car. One needs to act in accord with the nature of things if one wishes them to perform well. So now let us, moving quickly, move to human nature. If a human being wishes to function and perform well, what does his nature require of him? Let us begin with his physical nature. There is a considerable consensus about what makes for physical health and what is conducive to physical health. Those who dont get sick, who are able to function well in their daily activities, who are not overweight, we call healthy. We know how to produce such individuals. We are regularly and rightly advised to eat well, exercise regularly, and to get plenty of sleep. Those who do so generally flourish physically — because they are acting in accord with nature, with reason, and with reality. Psychological health is also understood to some extent; we know we need friends and rest and interests to sustain our psychological health; that is our nature; that is reality. Nor are we in the dark about what makes for moral health or moral goodness. We recognize the goodness of the various virtues such as self-discipline, reliability, justice and fairness, kindness, truthfulness, loyalty, etc. those who exhibit these qualities we generally recognize to be good — that is morally good — human beings. Parents who have children who display such qualities are rightly proud of them; their tomato plants turned out well. So, in regard to sexual behavior, to sexual moral health, so to speak, what qualifies as acting in accord with nature, with reason? How do we determine what it is? Now, for Aquinas, these are not difficult questions, though, apparently, they are extremely difficult questions for modern times. We are terribly confused about what proper sexual behavior is. College newspapers are filled with news of campuses that are devising codes of moral sexual behavior — codes that are designed primarily to stop or reduce the incidence of date rape on campus. These codes suggest, mandate, require — I am not certain what is the correct word — that in sexual activity neither individual proceed to the next level of sexual activity without obtaining the permission of the other individual. These codes reflect what has been the principle governing sexual behavior in modern times for sometime — whatever one feels comfortable with and whatever one agrees to is morally o. . This is basically what we are teaching to our young people and they are doing much what one would expect given that teaching. As long as it feels good, and they have consented to it, there is no reason for them not to do it. Is this working; is this principle leading to moral health or moral sickness? What can we say about the moral sexual health of our society? What does the fact that 68% of African-American babies are born out of wedlock suggest? The figure is now 22% in the white community and rapidly growing.

Effect of Values and Principles in Social Care

Effect of Values and Principles in Social Care This essay gives an explanation in what way social care values and principles effect practice. Social care is a career where people partner with others who are disadvantaged, have special needs or marginalized. Interventions to the needy are given and funded by independent agencies, or statutory organizations that support young adults, older people and children in their day to day services (Payne 2008). These agencies provide services that the disadvantaged are not able to provide for themselves. Social caregivers may work for example, with people with physical disabilities, homeless, children in residential care, people with drug dependency, older people, and families in the society. Social care is achieved through the planning of individualized and group programs of care based on certain needs. All the interventions and involvements are based on established thorough knowledge and understanding of lifespan development. There are certain values which are vital when giving social care to the needy (Payne 2008). Social care values strengthen all the skills, training and competences that caregivers have (Gergen 2001). They are the values which make a difference in the delivery of care services. It is important that people chosen to give the services are the right people with the values needed to deliver care and support. My value base and its relationship to the social care values encompasses the principles and standards which enhance my work when giving care. I regard dignity and respect for other people very highly. I derived all these moral cultures from my parent and also based on my Christianity belief. Individuals of personality are courteous. In my culture, respect among children and parents are reciprocal. It is a traditional goal that all parents should educate their children how to respect people, also parent give their children similar respect due to them. Similarly, in my belief, it is a special obligations to achieve this in the Biblical commandments. According to the book of Exodus 20:12 ‘’Honor thy father and thy mother. This identical word is treated to say that individual dignity is enormously significant. Preserving parents dressed and nourished when they could no longer act for themselves certainly maintains their dignity. Similarly, aiding parents to and fro of their home conserves their dignity. With respect and dignity in mind, I will be able to treat all people respectfully regardless of their ethnicity, age, and other factors that could be prejudicial. I recognize and support the people’s individual needs and give the needy the care and support they deserve without prejudice. Every human being has a right to choose how they live. Every person has equal opportunity and choice for life. Giving social care should not reap them off their choice and control in their lives. Making sure that individual are completely participating in any choice that touches their care, as well as their own choices (like whatever to eat, whatever attire and whatever hour to go their bed) and open decisions around the facility (like menu design or employing new employees). Caregivers should not assume that individuals cannot make choices. Caregivers are to have the necessary skills to embrace individual with cognitive problems in choice making. Politely conversing with clients to understand his/her needs are crucial in enhancing quick recovery and satisfaction (Moonie Windsor 2005). The service providers need to acknowledge their clients’ personal beliefs and identities by availing effective services to their independent of the nature and diversity of the same. The client would not feel separated from the environment he/she is in. Lastly, the service providers should uphold confidentiality. Service users and patients entrust staff in various organizations with sensitive information relating to their health issues and other personal matters. This is done as part of seeking advice, treatment and support. The service users do this in confidence with expectations that the health workers will value their privacy and act appropriately. In some cases such as mental sickness, patients may be unaware of their rights in regard to confidential information. This, however, does not mean that the duty of confidence should be dimi nished. It is vital that patients’ trust between caregivers and users is maintained. All social workers have their own set of morals and internal value systems. Sometimes, social workers are faced with circumstances in which their morals and values conflict with their clients. The principles of social care values must be derived from a person’s human rights (Fisher, Blackmore, Snaith Seamons, 2005, p. 84). Client confidentiality is a vital component of a client-health worker relationship. It ensures that personal and private information divulged by the client will be kept out of reach and safe from unauthorized people, both inside the workplace and out of it (Fisher, Blackmore, Snaith Seamons 2005, p. 85). It is an unspoken rule that a clients permission must be asked before any sharing of information to unauthorized people. Although confidentiality should be practiced at all times, it can have limitations. A health worker can breach confidentiality if a client becomes a threat to himself or to others. Health workers can reveal client information to unauthor ized personnel when a client verbalizes that he was involved in a crime or if he will be committing a crime. An example of a real life confidentiality dilemma is, I was confronted with a scenario when I was taking care of a teenage girl who was pregnant. I was involved in activities to assist her go through the pregnancy and so we created a good relationship. The girl confided in me and would share her sentiments with me boldly. I was, however, faced with a dilemma. As the pregnancy advanced, the girl started changing her attitude. She was no longer open with her feelings and many times preferred to be alone and depressed. Communication became difficult because my patient was not willing to open up. After a while she attempted an abortion which was not successful. Instead, the girl ailed and I had to be with her until she recovered. I uphold values which are against abortion. I believe in other alternatives to abortion and totally against the practice. Yet I had to care for a patient who had gone through an abortion without judging or despising her. At one time, I wanted to change course an d seek another patient to engage with ,which, according to social care ethics is wrong as it is discrimination based on my moral beliefs which denies the patient her right to choose what is best for her. Sociological concepts examine the nature, causes, effects and experiences of the marginalized groups within the society. Discrimination is a prejudicial handling of people on the basis with the group or class they belong to. Discrimination can be direct, indirect, unconscious and institutional. Direct discrimination happens when the caregiver or somebody is regarded less positively than another individual for the reason that protected attribute they ought to or are supposed to have or since they partner with somebody who has a secure quality. Indirect discrimination on its own, is a situation, decree, procedure or even a manner concerns to everybody, but has an unbalanced influence on an individual with a safeguarded quality. It can be within one right if one can show that one actually proceeded sensibly for a comprehensive occupational aim. The unconscious discrimination is that manner of attitudes which involved without thought or aim, but extremely throughout practice or prejudice d ideas. Individuals discerning unconsciously will regularly respond with shock when their conduct is indicated. The last one which is the Institutional discrimination, it refers to the strategies of the domineering race/culture/genderorganizationsand the manners of the characters who dominate these institutions and apply rules that are meant to a disparity and / or damaging influence on marginal race/culture/gender parties. Discrimination,formulating support against others for the reason of race or ethnicity(Hellman Deborah 2008). Discrimination leads to the formation of the marginalized groups, which are the specific classes of people who are socially excluded or blocked from accessing rights, opportunities, and resources such as employment, housing, health care, etc. Such socially excluded people are blocked from participating in the community’s social, economic, and political life (Sakomoto Pitner 2005). Consequently, they suffer psychologically and emotionally, and this may threaten their health with diseases and sometimes cause death. Examples of marginalized groups include: people living in poverty, disabled people, drug addicts, old people, uneducated, homeless people, and the young careers (Sakomoto Pitner 2005). Using the social construct of employment, employers have a notion that the disabled persons are less productive and are more prone to accidents (Sakomoto Pitner 2005). Thus, they end up being discriminated, and yet they can perform the duties if assigned the job responsibilities. The effects of discrimination on Disabled, according to Payne (2008), disabled people with enough intelligence and capability to work are denied chances by employers assuming that they are more of burdens than employees within a company. Such people lose chances of employment in favor of non-disabled people. Social justice and social welfare values also promote the anti-discriminatory practice. This implies that all the people within the society are treated fairly by ensuring legal rights and optimization of well being. This value also ensures that the service providers balance the client’s individual rights and those of others. This is achieved by offering all the service users equal chances without making compromises. Lastly, empowerment is another value that underpins ant-discriminatory practices. Empowerment allows all the individuals opportunities to take responsibilities without the fear of intimidation. Moreover, empowerment allows individuals to make individual decisions and judgments freely in a social care setting, as long as they comply with the set social standards (Gergen 2001). Anti-discriminatory practice is an action taken to prevent discrimination against people on the basis of class, race, gender, or disability. This practice promotes equality at the workplaces, including the care setting (Thompson 2011). The three pieces of Legislation that underpin anti-discriminatory practice are; Firstly, Human Rights Act 1998, it is an Act of the European Convention on Human Rights, which allows individuals to impose 16 of the important moralities and options covered in a UK court of law. It obliges parliament and community organizations more responsible to UK people across the courts. The Act addresses the major rights that influence honestly on service delivery in the social care sectors and health care. The Act involves mostly important to dignity in care, involve the right to life, the right not to be endangered to unfeeling or humiliating therapy and the right to a personal life. Secondly, Health and Safety at Work Act 1974, it is an Act that coverings an extensive choice of subjects connecting to place of work, health, welfare and well-being through various sectors. It makes employees understand that , they have a general duty under the Act to look after one another also collaborate with establishments’ health and safety obligations. Also, it provides a safe procedure in the support of dignity in care. Thirdly, The Equality Act 2010, it is an Act that is used instead of anti-discrimination legislation. it brings collectively, balances and in several respects, covers the present equality rule. It objectives is to compose more harmonious, stronger and stress-free to go along in direction to make the social order better. The Equality Act guards individuals collecting care and the workers that deliver it from remaining nursed unlawfully because of some personalities that are safeguarded below the law. The ‘safeguarded personalities’ are: race, disability,gender relocation, maternity and pregnancy, religion or belief and age, and sex. In conclusion, it is very important that caregivers follow the rules and procedure so as to provide quality care service. Delivering care, in an approach that expresses esteem for a persons right and individualism is central to the profession. However, to sustain this objective can be challenging due to different influences such as mental injury and official issues such as the outcomes of ageism and short prospects of care. Effective social care profession will simply be achievable when all memberships of the interdisciplinary group communicate a collective conventional value.

The Greek Underwood Essay -- History, The Erinyes, Zeus

THESIS STATEMENT The Greek Underworld can be a dark place, especially for those who have angered the gods, where one can see how the punishments often times fit the crime. PURPOSE STATEMENT Throughout this research paper the Underworld is portrayed as a dark place where those who committed crimes are punished for them which can be extremely brutal. INTRODUCTION The Underworld is often times portrayed only as dark place for criminals, which it is, but it’s where everyone goes after death. â€Å"Souls of the dead who carried an ancient Greek coin in their mouths were ferried across another underworld river, the Styx, by Charon, to begin eternity as citizens of his dark kingdom. Those who did not have a coin remained, lamenting, by the riverside.† (Evans 16). The Underworld is where everyone spent the rest of their afterlife. It was a strict place and there was no escaping. Each person was judged when they entered. â€Å"Osiris became king and judge of the dead in the underworld.† (Ingpen, Perham 18). The Erinyes or the Furies are who punishes the people who have committed crime. Virgil is the one who places them as to where they go. â€Å"The Erinyes – or the Furies – were regarded by some of the poets as his [Hades] daughters, and the three (or sometimes four) of them are often shown standing beside his throne. They were of fearsome appearance, often garbed in black cloaks soaked in blood†¦above all those who murdered their own kin.† (Allen 52-3). The Erinyes ruled with the God of the Underworld, Hades. He was the god who controlled everything that went on in the Underworld. â€Å"Hades was seen as a dark and unattractive god, hard-hearted and merciless.† (Allen 52). Hades was not always the nicest god to be around. But he was ... ...ping from them. They spent the rest of their life being tormented. The underworld has different meanings to it. It’s not just a place for punishment. It is the afterlife for everyone. The underworld is where people go after death. There are different ways to go through it depending on the life that person had lived. They have to sail across different rivers. When they arrive, they are sent to be judged on where they will spend their time in the underworld. If they did not live a good life they will be punished for it. If they lived a good life they go to a place that’s like paradise. Some people who committed serious crimes are sent down right away and they are tortured for all eternity. The underworld cannot always just be a place for those who have not lived the way they should have but also a place for those who did live the life they should live.

Physics of Self Bailing Boats and How I Built One :: physics boat boating ship

The Basic Principle behind a Self Bailing Boat Actually the idea is quite simple really, it consists of a floor above the hull with open drain plugs in the rear of the boat and above the water line. By this simple method as water comes in to the boat it will drain right out of the back. If too much weight is in the boat then water will simply come in through the drain holes. This is no worry to me because I can always just put some plugs in the drain holes when carrying a heavy load. I made the decision to build the aluminum skiff 17ft long and strong enough to hold an outboard motor with a mass of 141kg (approx. mass of 90Hp Mercury). My Boat Dimensions I made the decision to build the aluminum skiff 17ft long and strong enough to hold an outboard motor with a mass of 141kg (approx. mass of 90Hp Mercury). Knowing the amount of material I would need; I then went on to estimate the mass of the boat when finished to be 239kg. I also made the decision to build a fuel tank in the front of the boat holding 141kg of gasoline (≈ 38gal). The design of the boat permits the boat bottom to have an estimated area of submersion of 5.55m2 (L= 3.7m W=1.5m). With these measurements in hand I knew I needed a way to determine the height from the bottom of the boat at which I should build my second deck and drain plugs. I got a value from a veteran boat builder but surely there was an equation to help me out. Archimedes’s Principle for Floating Objects: So hears the theory: Archimedes principle says that the magnitude of the buoyant force always equals the weight of the fluid displaced by the object. This buoyant force always acts upward through the point that was the center of gravity of the displaced fluid. In the case of floating objects the buoyant force is equal to the force of gravity on the object. Knowing that the change in pressure is equal to the Buoyant force per unit area (ΔP = B/A) we see that B = (ΔP)A and ΔP = Ï gH where Ï  is the density of the fluid g is the acceleration due to gravity and H is the height of the fluid displaced.

Nursery school Essay

The range of provision which is available for parents to access for their children are: Pre- schools Day nurseries Children and family centres These are to be found in the private, voluntary or independent sector. The purpose of the early year’s sector is to care for and educate children and the these settings provide for babies and children which are put into a day nursery for parents/careers to go back to work. Children are put into sessional settings for social and educational purposes or a combination of care and education purposes. ‘Families requirements for their children vary some parents want care for their children so that they can return to work, some parents want to stay with their children while they socialise, some parents want their children in setting which offer services aimed at learning, some parents want their children to be in a home based environment and some families cannot afford to pay fees for provision.’ (http://www.silkysteps.com/forum/showthread.php?t=13241&highlight=scope) Because of this the early year’s sector provide many types of provisions to meet the needs of families. Other provisions include: Nurseries Childminders Pre-schools Crà ¨ches Parent and toddler groups Children centres EYMP 4 Task 3 The effective provision of pre-school education (EPPE) project is the first major European longitudinal study of a national sample of young children’s  development (intellectual and social/behavioural) between the ages of three and seven years. To investigate the effects of pre-school education for three- and four-year-olds, the EPPE team collected a wide range of information on more than 3000 children, their parents, their home environments and the pre-school settings they attended. (http://www.education.gov.uk/childrenandyoungpeople/earlylearningandchildcare/evidence/a0068162/effective-provision-of-pre-school-education-eppe) It has impacted on childcare provision as the research the EPPE team did showed that pre-school education helps the development of children socially, intellectually and behaviourally which would encourage more parents to put their child into pre-school provisions. The ‘Learning Report 2009’ Task 4 The potential effects of discrimination include isolation, possible exclusion, demoralisation, and where self-esteem, confidence and resilience can be potentially damaged . Types of discrimination are: Gender Age Disability Sexuality Race Culture Religion Poverty Education Personal features Not having English as first language Discrimination against any child no matter what their needs can make them feel isolated and different to other children. Very often children with special needs have a pretty difficult time trying to fit in with other  children especially if they are in a mainstream school. ‘All children can be very unintentionally cruel to one another and should be helped to understand that everyone is different and how this is good.’. (http://www.silkysteps.com/forum/showthread.php?t=5454) An example: In the setting I work all the staff and me promote inclusion and we treat everyone the same. In my placement the setting promote equal opportunity and every staff member respect all the children and their families. They help children with language needs where English is not their first language which helps to ensure they can settle and adapt to the setting. Example (reading and singing in their language, books and talking with parents to find words we can use) Task 5.