A Farewell To Arms Essays - A Farewell To Arms, Films, Catherine

A Farewell To Arms Essays - A Farewell To Arms, Films, Catherine A Farewell To Arms When I finished FTA I was of course stunned by the death of Catherine and the baby and Henry's sudden solitude. What happens now? I felt, as I so often do when I finish a book that I want to go on forever. This is infinitely more difficult with a book that has no conclusion, and FTA leaves a reader not only emotionally exhausted but also just as alone as Henry and with nowhere to go. The entire work was aware of where it was going and what was going to happen next, and then to stop the way it did was unfair. Now, I've read enough essays while deciding which would be the topic for my class presentation that I know many people see that the unfairness of life and the insignificance of our free will are apparently the most important themes in the book, but I don't agree. I also don't agree that it is a war story or a love story. Exactly what it is, though, is not clear to me. Can't art exist without being anything? There isn't always an explanation for everything. War and love are obviously important themes in the book, and the relationship between the two is explored by Hemingway and, somewhat, by Henry. In the first two Books we are in the war and the war is overwhelming. In the last two Books we are in love. And, just as the first two Books are peppered with love in the time of war, the last two Books are tinged with war in the time of love. The third Book is the bridge between the two 'stories' and it is not surprising that it centers on the escape. It is during the escape that Henry resolves that he is through with the war (a war in which he really has no place) and decides that all he wants is to be with Catherine. Until the third Book Henry doesn't seem to be agonizingly concerned with matters of right or wrong in the war and it seems, in fact, separate from him. Even when he is injured it doesn't appear that he is really a part of the war which surrounds him. He maintains a distance from it and this distance isn't really closed until Aymo is killed by his own army, he discovers that Bonello is only staying with him out of respect, and he is almost killed as a spy. After this he resolves to desert the army and be reunited with his love, Catherine. Henry is no dummy and he could easily tell that everything was not all correct with Cat, which leads to the question of his love for her. You must admit that Cat is a bit...well... flaky when they first meet. She loses that persona soon enough, although I couldn't help but distrust her integrity until somewhere in the middle of the fourth Book. It is also difficult to believe wholeheartedly in his love for her until much later in their relationship, and it leaves me wondering if he is leaving his involvement in the war because of his unfailing love for Cat or if Cat and any feelings he has for her are just excuses to escape the insanity of the war he experiences in the third Book. When he is with Catherine, they are in another place, untouched by the war, both symbolically (in the tent of her hair) and literally (in Switzerland). [It seems like I don't ever say anything earth-shattering, or even critical, in these response papers, and I'm not sure if I'm supposed to do that. The line, The war seemed as far away as the football games of some one else's college, is beautiful.]

Best Quotes About Friendship From the Greatest Thinkers

Best Quotes About Friendship From the Greatest Thinkers What is friendship? How many types of friendship can we recognize, and in what degree shall we seek each of them? Many of the greatest philosophers in both ancient and modern times have addressed those questions and neighboring ones. Ancient Philosophers on Friendship   Friendship played a central role in ancient ethics and political philosophy. The following are quotes on the topic from some of the most notable thinkers from ancient Greece and Italy. Aristotle aka AristotelÄ“s NÄ «komakhou kai Phaistidos StageiritÄ“s (384–322 B.C.): In books eight and nine of the Nicomachean Ethics, Aristotle divided friendship into three types: Friends for pleasure: Social bonds that are established to enjoy one’s spare time, such as friends for sports or hobbies, friends for dining, or for parties.Friends for benefit: All bonds for which cultivation is primarily motivated by work-related reasons or by civic duties, such as being friends with your colleagues and neighbors.True friends: True friendship and true friends are what Aristotle explains are mirrors to each other and a single soul dwelling in two bodies. In poverty and other misfortunes of life, true friends are a sure refuge. The young they keep out of mischief; to the old, they are a comfort and aid in their weakness, and those in the prime of life, they incite to noble deeds. St. Augustine aka Saint Augustine of Hippo (354–430 A.D.): I want my friend to miss me as long as I miss him.   Cicero aka Marcus Tullius Cicero (106–43 B.C.): A friend is, as it were, a second self. Epicurus (341–270 B.C.):  Ã¢â‚¬Å"It is not so much our friends help that helps us as it is, as the confidence of their help.† Euripides (c.484–c.406 B.C.):  Friends show their love in times of trouble, not in happiness. and Life has no blessing like a prudent friend.   Lucretius aka Titus Lucretius  Carus (c.94–c.55 B.C.):  We are each of us angels with only one wing, and we can only fly by embracing one another. Plautus aka Titus Maccius Plautus (c.254–c.184 B.C.):  Nothing but heaven itself is better than a friend who is really a friend. Plutarch aka Lucius Mestrius Plutarchus (c.45–c.120 A.D.):  I dont need a friend who changes when I change and who nods when I nod; my shadow does that much better.   Pythagoras aka Pythagoras of Samos (c.570–c.490 B.C.): Friends are as companions on a journey, who ought to aid each other to persevere in the road to a happier life. Seneca aka Seneca the Younger or Lucius Annaeus Seneca (c.4 B.C.–65 A.D.:  Friendship always benefits; love sometimes injures. Zeno aka Zeno of Elea (c.490–c.430 BC):  A friend is another self. Modern and Contemporary Philosophy on Friendship   In modern and contemporary philosophy, friendship loses the central role it had played once upon a time. Largely, we may speculate this to be related to the emergence of new forms of social aggregations.  Nonetheless, it is easy to find some good quotes. Francis Bacon (1561–1626): Without friends the world is but a wilderness. There is no man that imparteth his joys to his friend, but he joyeth the more; and no man that imparteth his griefs to his friend, but he grieveth the less. William James (1842–1910):  Human beings are born into this little span of life of which the best thing is its friendship and intimacies, and soon their places will know them no more, and yet they leave their friendships and intimacies with no cultivation, to grow as they will by the roadside, expecting them to keep by force of inertia.   Jean de La Fontaine (1621–1695):  Friendship is the shadow of the evening, which strengthens with the setting sun of life. Clive Staples Lewis (1898–1963):  Friendship is unnecessary, like philosophy, like art... It has no survival value; rather it is one of those things that give value to survival. George Santayana (1863–1952):  Friendship is almost always the union of a part of one mind with the part of another; people are friends in spots. Henry David Thoreau (1817–1862):  The language of friendship is not words, but meanings.

Qualitive Critique Article Example | Topics and Well Written Essays - 1500 words

Qualitive Critique - Article Example However, as mentioned above that non probability sampling is more visible in the text, thus is applied the method seems apt for the study. f) Nothing specific about the demographic characteristics have been mentioned, apart from the fact that the profession chosen by respondents is ‘nursing’. No information regarding income, age, gender differentiation as such is provided. i) Yes the potential sampling biases have been identified, segregating the same into different concepts of manifest and latent content. However no exact biasness for selecting particular group of nurses has been mentioned. a) The research clearly defines the kind of data collected from respondents that includes ‘the images of the nursing profession’ and ‘the reasons for choosing nursing as a profession’. The data was collected through respondent’s interaction during classroom session; the respondent himself collected the data at the college level in the classroom. Exact time and date of the data collected is not mentioned though in the study. a) The research lacks a grounded platform as no signs of data collection methods have been indicated. Detailed description of data collection method is not evident from the analysis done, however a slight mention of narrative gathered through respondents is made in the study. b) In this study surely data analysis technique is focused but no details regarding data collection method is cited. The research questions are qualitative in nature, but the testing of the data collection tool, that is whether it is through questionnaire or observation or interview method cannot be defended. c) Certainly a physiological method would have been of great help in this study specifically where narrative strategy is used for data analysis and the author has also attached a self report defining the procedure in which the content analysis was undertaken. d) As such no particular

Analytical Essay Example | Topics and Well Written Essays - 500 words

Analytical - Essay Example hen he famously remarked, ‘privacy is dead.’ This statement was made in response to the protest of Facebook users about the decreased privacy features of Facebook (Popkin, 2010). Zuckerberg would later apologize for such comments and would later relent to demands of users on the establishment of protective measures for their privacy. Even with these measures in place however, so much private information are still being made available and accessible through the internet (Lipschultz, 2008). Accessing websites often require the entry of email addresses and these email addresses are often sold to advertisers who then send spam to the electronic mails (Angwin, 2010). Many scams also gain access to these email addresses and send bogus mail which attempt to convince the user to give up their names, Social Security Numbers, Credit card numbers, bank accounts, birthdays, addresses, phone numbers, and similar personal information. Once this information is gained, credit card phish ing and skimming are carried out, often charging thousands into user’s credit cards and sometimes cleaning out their bank accounts (Angwin, 2010). Despite its numerous merits, the use of the World Wide Web as it is commonly known also has its negative repercussions. The internet, through the social networking sites and online economic transactions, carries a lot of information, both private and public (Angwin, 2010). People however are still eager to use it despite its negative implications in regard to privacy. It has become an indispensable part of their lives (Hoffman, Novak, and Ventakesh, 2004). The World Wide Web is a universal trend and within it carries vital private information about people all over the world. There is no disbelief that the internet has to an immense deal changed the lives of people but what about its negative side on privacy matters? The ever increasing exchange and storage of personal information on the internet seems to have largely been compromised

The contemporary issue of technology Essay Example for Free

The contemporary issue of technology Essay Buddhism is an ever-growing religion with approximately 350 million adherents worldwide, prominently found in Thailand, Indo-China, Burma, and Sri Lanka[1]. The word â€Å"Buddhism† comes from â€Å"Budhi† which literally means ‘to awaken’. This essentially makes up the basis for the belief system as it originated when Siddhartha Gautama, an Indian prince commonly known as Buddha, was himself awakened during his lifetime. It is every adherent’s goal in life to reach this same state of enlightenment, or nirvana. Not only is Buddhism a religion, it is often a way of life for many Buddhists[2]. Buddhism is a traditionalistic religion containing aspects that remain constant over time but is also highly adaptable and advances with current global progressions and issues. Many aspects of the belief system represent notions of continuity and change including gender roles, sacred places and scripts and the contemporary issue of technology. Buddhism has been subject to both aspects of continuity and change almost from the time the religion originated. This was clearly highlighted in the role and acceptance of dissent in the belief system in 383BC. This was after Buddha’s death in a time known as the Second Council where a large change occurred and the significant split into two variants of the religion occurred. This was due to arising conflicting interpretations of Buddha’s teachings and the meaning behind them. The Buddhist movement divided into the Theravada (Teaching of the Elders), also known as Hinayana (small vessel), and the Mahayana (large vessel) movements. This division essentially arose from disagreements over matters of practice and doctrine. The most significant different between the two variants is the belief of the Theravadans that Buddha is a fully enlightened human teacher whilst the Mahayana’s developed a transcendental view of him. The Mahayana concept welcomes the idea of worship of a divine grace rather than the attainment of enlightenment through practice[3]. As well as this, there is also the slightly smaller Vajrayana variant, most prominent in Tibet. This variant is known as Tantric Buddhism, referring to the application of Buddha’s teachings in regards to unique explanations and meditation techniques used by Vajrayana Buddhists[4]. Gender roles in Buddhism have been subject to much change over time. At the time Buddha lived, women were placed in a domestic sphere, essentially denying them of authoritative positions. Women were expected to care for the family and men to provide for the family[5]. Siddhartha himself was not always accepting of women entering the monastery. His attitude solely changed when his closest disciple, Ananda, used the traditional Buddhist value of impermanence as a way to demonstrate how the position of women at the time should not necessarily remain this way. From this resulted the allowance of women into the sangha through acculturation. Despite the ordination of women into the sangha as well as the Buddhist belief that both males and females are equal is however not necessarily the case in practice[6]. For example, In Theravada, a conscious effort is made to follow the Buddhas lifestyle as closely as possible as outlined in Vinaya[7]. However, this can be viewed as merely a matter of culture. In many Buddhist communities it is often normal for a man to have more authority over a woman. This was the restraint women felt for a long time until recent westernisation and modernisation. Through globalisation and the emergence of Buddhism into western nations, the status of women is now changing in many countries, even traditionally Buddhist ones. There is an acceptance that western women are no longer subservient as well as the equal address of both genders in recent teachings and books[8]. Western women have even had the ability to influence powerful figures including the Dalai Lama to support women’s spiritual practice and leadership[9]. Gender roles in Buddhism are quite obviously changing over time, at a slow but steady pace. In a world where gender stereotypes are slowly but surely becoming a thing of the past, women Buddhists, from westernised countries or not, will become more aware of the patriarchal society they live in and inevitably push for equal gender status. Although, one aspect that may pose a setback to equal gender status is the fact that nuns must still serve the monks and cannot run services and have different roles in the monastery[10]. Although this slightly traditional notion continues, Buddhist communities are consciously making an effort to live out the Buddhist teaching that says both women and men are equal. In the Vajrayana variant there are many female Buddhas and bodhisattva including Green Tara, Kuan Yin and prajnaparamita who represents the mother of all Buddha’s as she is the anicca[11]. As well as this, the rapid increase of the religion, most notably in Australia, will undoubtedly create an incline in discussion of gender issues as it is a nation based on equality and multiculturalism. Buddhist sacred places and scripts are a highly traditional and continual aspect of the religion. Despite the split into separate variants of Buddhism, the message of Buddha remains the same for all. Initially the teachings of Buddha were passed down through oral tradition although as time progressed the four major councils formed the sangha and dharma consistent in practice and doctrine and had them form a written canon, the Tipitaka[12]. This text has not changed in any way since 250BCE and continues to be the foundation of all Buddhist communities. This is one of only a few things that have remained constant despite divergence and change within the religion. As time progressed, the Mahayana variant also created sacred texts, usually attributed to bodhisattva. These texts held a great amount of authority as they were held in likeness to the words of Buddha himself. These texts are an essential part of Buddhism as they are used in important activities and rituals that remain constant with tradition over time. The main story in the Buddhist tradition is the legend of the Buddha’s life and his search for enlightenment. This places high sacred significance on the location of Bodh Gaya and the Bodhi tree found there, where it is said Siddhartha found enlightenment and became Buddha. There are also many types of Buddhist shrines or temples visited by both monks/nuns and lay people for meditation and ritualistic purposes. Shrines often contain symbolic objects, helping one to keep in mind the ‘Four Noble Truths’ and the ‘Noble Eightfold Path’[13]. The continuous nature of the sacred texts and places visited can be expected to remain so in the near and distant future. In Australia; Theravada, Mahayana and Vajrana all assume the traditional practice and observation of the sacred texts and places. Being a western culture, this is highly significant as it is the one aspect of the religion that remains constant and traditional in a diverse culture. This is also the case with other western nations as well as the traditional Buddhist locations. Contemporary issues have arisen relatively recently within Buddhism with the continual advancement of technology in today’s society. Due to Buddhism’s highly adaptable nature, it is becoming more welcoming of the world’s technological advances. Global communications such as the internet are now allowing for readily available and easily accessible information including Buddhist sacred texts. This allows for people from around the globe being able to access and translate texts at their own ease and from the comfort of their own home. Buddhists view technology in a varied light[14]. On one hand, the consumption of technology causes problems geared to feeding greed, hatred, and delusion. On the other hand, ‘constructive’ technology is beginning to be adapted to, within the constraints of three principles; technology which is moderate, technology which is used for creating benefit and technology which serves to develop understanding and improve the human being[15]. Essentially, the basic traditional principles of Buddhism are maintained through the safe, beneficial and constructive implementation and use of modern equipment. Technology is inevitably an ever-growing facet of today’s society. Buddhism is learning to adapt to such changes. As Buddhists accept technology that does not harm sentient beings, it is having a significant influence in the western world. Buddhism is now the fastest growing religion in Australia. From 1991-2006 there was a 109.6% increase in adherents in Australia, making up 2.1% of the total population[16]. Much of this is reliant on the introduction of technology in Buddhism resulting in bringing people together through the communication devices such as the internet. Not only is this affecting Australians, it is evident throughout the world. As Buddhism is introducing more technology into their practices, information is readily accessible to millions of people worldwide. This allows for a greater knowledge and acceptance of Buddhism and so expansion of the religion will inevitably occur on a large scale. Buddhism is now ranked the fourth largest belief system in the world and will undoubtedly continue to rise. In summation, Buddhism is embarking on a continual journey of adaptation to changing cultures and climates. With this comes the continuation of traditional aspects as well as applying these in ways to suit the consensus of different cultures, most notably western. Many influencing factors attribute to the continuity and change of Buddhism including gender roles, sacred places and scripts and contemporary issues. Each of these play a fundamental role in underpinning the belief system in contemporary society and the religion will inevitability continue to change given its highly adaptable nature. ________________ [1] Buddhanet, 2012, Buddha Dharma Education Association Inc., global, http://www.buddhanet.net/e-learning/history/bud_statwrld.htm [2] Buddhanet, 2012, Buddha Dharma Education Association Inc., global, http://www.buddhanet.net/e-learning/5minbud.htm [3] Buddhism’s Impact and Appeal in the West, Culturescope Volume 79, April 2006 [4] Vajrayana Institute, 2012, Vajrayana Buddhism, Australia, http://www.vajrayana.com.au/index.php?option=com_contentview=categorylayout=blogid=56Itemid=81 [5] Buddhism’s Impact and Appeal in the West, Culturescope Volume 79, April 2006 [6] TSC Learning, 2012, TSC Learning Inc., Australia, http://www.tsclearning.catholic.edu.au/groups/societyculture/weblog/2953c/Belief_System__Buddhism__Gender_Roles.html [7] Buddhanet, 2012, Buddha Dharma Education Association Inc., global, http://www.buddhanet.net/ftp07.htm [8] Buddhism’s Impact and Appeal in the West, Culturescope Volume 79, April 2006 [9] Buddhanet, 2012, Buddha Dharma Education Association Inc., global, Buddhanet.com [10] Enabling Organisation, 2012, BSQ Tracts on Buddhism No.7, http://www.enabling.org/ia/vipassana/Archive/D/DeSilva/WomenInBuddhism/womenInBuddhismSwarnaDeSilva.html [11] Vajrayana Institute, 2012, Vajrayana Buddhism, Australia, http://www.vajrayana.com.au/index.php?option=com_contentview=categorylayout=blogid=56Itemid=81 [12] Buddhism’s Impact and Appeal in the West, Culturescope Volume 79, April 2006 [13] Buddhism’s Impact and Appeal in the West, Culturescope Volume 79, April 2006 [14] Buddhism’s Impact and Appeal in the West, Culturescope Volume 79, April 2006 [15] Buddhanet, 2012, Buddha Dharma Education Association Inc., global, Buddhanet.com [16] Buddhism Australia, 2012, Census date from ABS, Australia, http://www.buddhismaustralia.org/census2001.htm

For the Love of Ones Nation :: Political Governmental America Essays

For the Love of One's Nation The country is painted red, white, and blue and the national anthem is being heard nation wide. Everywhere you look you see little American flags posted in peoples front gardens or big flags hanging in their windows. Many stores are closed, even supermarkets usually open 24 hours close for a while, and those that are open for a while have all baked goods with American flags on them. People line the streets for parades, in big or small towns alike, and everywhere you look people are dressed in red, white, and blue. It could be no other day than the 4th of July in the United States. The big day when people remember history and unite together to enjoy their country's independence. This display of the American flag, the sound of the national anthem, and the pride people feel as they watch the morning parade is nationalism. To have the devotion to die for one's country, to hail to one's flag, to sing one's national anthem with pride, and to fear or hate others because they are not one of you are a few of the many characteristics of nationalism. Nationalism makes a person have love, pride, and an emotional union with the nation to which they belong. Being happy and loving one's nation can be a good thing as long as this pride is kept within reason and does not engulf a nations entire existence and lead to racism and the feeling of superiority towards others. A persons pride and loyalty for their nation-state has been a recent development, since previously a persons loyalty went to one's "crown, religion, city, or clan" (Weatherby, 39). A nation-state is a legal entity with people sharing a common identity, land, government, and independence, such as the former Soviet Union. Nationalism results from four types of bonds and is displayed through four types of symbols. However, even though nationalism can br ing nations together it can also hurt the unity of the entire world by causing nations to measure other nations by their own value system which leads to inferiority and racism. One bond of nationalism is common territory, which is a natural bond since people are located close to each other. When traveling to other countries or even other areas in your own nation a person would feel closer and sometimes more comfortable in the new place if they met someone who was also from where they lived.

Who committs suicide in prison more males or females

Research Paper In January 2012 Freddie Dabneylll died by driving His Car into the James River. Authorities ruled that the cause of Death was suicide. The Suicide rate in Virginia has been continually rising. In 2011/2012 it was reported that the suicide rate reached an all time high at 13 Suicides in one year. This has been the highest number of suicides in Virginia for almost a decade. According to the States Medical Examiner Office, Virginians' are three times more likely to die from a Suicide then a Homicide.The Medical Examiner's Office said that the stress of Unemployment, elationship problems, and the lack to access Mental Health Resources all played a part in the rising Suicide numbers. Suicide is the act of a person taking His or Her own Life. Who is more likely to commit suicide in prison males or Females? Is there a way that we can prevent Suicide? Suicide can be prevented; most people who commit Suicide do show signs of constant stress and frustration or Depression. Virgin ia Department of Health) 90% or People who kill themselves have a Diagnosable and treatable Mental Illness. Suicide is the 10th leading cause of death in The United States of America. In 2007 the Number of People who died from Suicide was 34,598. 395,320 people were treated in emergency departments for self inflicting Injuries. The numbers of attempted suicides are always higher than suicide, it is estimated that there are 25 attempted suicides for every suicide. Females from Virginia reported that they had Mental Health Disorders more than Males.For Males that's not good because reporting that you have a Mental health Disorder means that you actually went to get help and receive treatment, and when it comes to that females seek help more than Males. Medical Examiner's Office 2008) In 2007 the CDC (Center of Disease Control) in Virginia conducted a survey to Measure attitudes regarding Mental Health Issues. 90% of Virginians agreed with the statement â€Å"Treatment can help person s who have Mental Illnesses†. Only 54% Virginians agreed with the statement â€Å"People are caring and sympathetic to others that has a Mental Disorder.Suicide can be prevented we just have be willing to be more caring and concerned about people who has Mental Disorders. Between 2008 and 2011 there were 4,344 Suicide Deaths in a 5-Year Suicide rate of 1 1. 4 per 100,000 people Population in Virginia. Suicide was the 7th leading cause of Death in Virginia. (Virginia Health Department2008) During this Period of time the leading Mechanism of committing Suicide was Firearms (57. 3%) The second leading Mechanism was Suffocation (18. 6%). The rest of Mechanisms of fall (1 . 73%), Drowning (1. 38%), (1. 5%) of suicides were by other means.Virginians of the age 30 and older has the highest rate of Suicide; the suicide rate for people 35 and older was 18. 6 per 100,000. The second age group that had the Highest Suicide rate was youth 15-25 years old. Youth from the age 15-25 years ol d had a Suicide rate of 15. 5 per 100,000. In 2004 to 2008 there were a total of 3,420 Suicides, so from 2008 to 2011 the amounts of Suicides increased over a thousand. (Medical Examiner Office Of Virginia2008) The Suicide rate for Males in Virginia was 3. 6 times higher than Females. The Male Suicide rate was 17. per 100,000; the Female Suicide rate was 5. 2 per 100,000. The leading cause of Suicide for males was the use of Firearms. Out of all the Males that committed Suicide63. 5% of them used Firearms to commit Suicide. For Females the leading cause of Suicide was Poisoning, 38. 8% of females that committed Suicide did it by poisoning their selves. The Suicide rate for race varies but no race significantly outweighs the other. Even though the Suicide rate for Caucasians in Virginia are higher than the other races in Virginia, the Suicide rate in Virginia for a Caucasian person rate is only 2. times higher than African American person in Virginia. Suicide is the Leading Cause of Death for Inmates in Custody. In 2009 303 Inmates died due to the action of Suicide. The total Number of Suicides in prison for both Male and Females is 2,894. Sadly the Total number of Suicides for Male Inmates was 2,661, and for Female inmates were 232. Why do Male Inmates commit suicide ore than Female Inmates? There are more male Inmates than Female Inmates. In 2009 the males made up most of the Jail Population, 88% percent of the Jail population was males.Suicide rates in Jail have decreased every year 2008-2011. The Suicide rate went from 49 Deaths per 100,000 to 36 Deaths per 100,000. The male suicide rate was 43 per 100,000 Inmates in custody, and the Female Inmate rate was 12 deaths per 100,000. Though There More males in Prison that Females why is a Male 3 times more likely to commit suicide? When being Incarcerated Female Inmates receive more constant therapy and counseling than Male Inmates. In 1993 the BOP(Board of prisons) developed a special program for Female Inmates .This is special help for Female Inmates and its mainly used for them because its proven that a Female is 5 times less likely to commit a violent crime than a Male. This program is almost like a second chance in life. (U. S. Department of Justice Programs2009) When a Female is arrested and charged for a crime, their time to serve and sentence is lenient when compared to Males. During Incarceration Female Inmates receive Educational and Recreation programs. They also are given an opportunity to take Job Training and programs to assist Female Inmates to be better Woman, This as implemented by the U.S Department of Labor. The BOP offers Females Inmates the best Rehabilitation programs possible. Female Inmates apprenticeship programs offer special classes that give Females an opportunity to pick up a Trade. There are up to 40 different Trade programs for Female Inmates. The BOP also has special Mental Health Disorder Programs for Female Inmates. Remember Mental Health In 1994 A sheriff by the Name of Jim Pendegraph made a commitment to improve the treatment Programs for Male Inmates. These programs are supposed to help Male Inmates and address the reason why they are incarcerated.These Programs include Therapeutic, educational and Literacy Programs, While Incarcerated Male Inmates who are eligible may be allowed to receive treatment. This isn't a Law Implemented by the BOP though, this is something a Local Sheriff came up with to better the Community. It is known that while in Prison Females receive more treatment and better opportunities to better themselves than Males. Female Inmates also receive More Therapy for Mental Health Disorders than Males. Because of the advantages that Female Inmates have over Male Inmates this is the reason why Males commit Suicide More than Females.In Society period Males commit Suicide more than Females, because Females get treated more for their Mental Health Disorders that Males. When a Female has a Mental Health Disorder she is m ore likely to report it and attempt to receive Help. Males don't report the fact that they have mental issues and this risk factor is the main reason Males commit Suicide more than Females. (Medical Examiner's Office of Virgin2009) Suicide in Virginia and in the U. S is a problem that needs to be approach and talk about more in Society. Only 54% of people in Virginia agreed with the fact that people are caring to others that.

Essay on Non-Statutory National Framework for Re Essay

It was in October 2004 that the Department for Education and Skills (DFES) and the Qualifications and Curriculum Authority (QCA), jointly published the Non-Statutory National Framework for R.E., which only applies to R.E. provision in England. The document was produced on the understanding that it would be used mainly by Standing Advisory Councils on Religious Education (SACREs) and agreed syllabus Conferences (ASCs) within each Local Education Authority (LEA). The document has the remit of providing national guidelines for the teaching of R.E. It was meant to be used by local agreed syllabus conferences for the development of agreed syllabuses for R.E., and by faith communities for the creation of R.E. programmes. Furthermore, the Framework was intended to help schools to make appropriate links between R.E. and other subjects, such as for instance on key concepts like diversity. In this sense the government appeared to be building on their previous efforts to set up a common Framewo rk of curricular aims owing to the fact that the 2000 National Curriculum also contained many aims for education; White (2004). It was hoped that the Framework document would help agreed syllabus conferences and schools to plan more effectively in the provision of R.E. and towards agreed national standards. In the foreword of the Non-Statutory National Framework by the then Secretary of State for Education and Skills; Charles Clarke, the intention of the Framework was made explicit. In the first paragraph of the national Framework Charles Clarke declared ‘This non-statutory national Framework has been produced to support those with responsibility for the provision and quality of religious education in maintained schools. It lies at the heart of our policies to raise standards in the learning and teaching of religious education. It sets attainment targets for learning. The Framework therefore gives local education authorities, Standing Advisory Councils on Religious Education, relevant authorities with responsibility for schools with a religious character, teachers, pupils, parents, employers and their wider communities a clear and shared understanding of the knowledge and skills that young people will gain at school. It allows schools to meet the individual learning needs of pupils and develop a distinctive character and ethos, rooted in their local communities. It also provides a Framework within which all partners in education can support young people on the road to further learning’. This statement reflects the commitment of the architects of the Framework to empowering organisations involved in providing R.E. The core agenda is to improve both the pupils learning experience of R.E. and the ability of R.E. teachers to become more adept in their profession. The Framework it is maintained will give clear guidance to pupils and various educational advisory bodies alike on the remit of R.E. in the education of a child. The latter part of the paragraph also implies that the Framework will have the flexibility to give schools the freedom to meet individualised pupil needs and facilitates discretion for schools that want to put together schemes of work that reflect the social characteristics of their locality. The opening declaration of the Non– Statutory National Framework for R.E. does widely define the boundaries and limitations of the publication. At face value one would expect that the national Framework will work as a rough guide for educational authorities rather than as a strict code of practice to be abided by under all circumstances. The agenda of the Framework is clear but how it will actually succeed in compelling educational providers to improve standards in R.E. is vague. Bearing these factors in mind the  expectation is that at Key Stage three the Framework will provide a blueprint for teaching R.E., but whether this blueprint will cover the full scope of R.E. is an issue that needs to be closely scrutinised in this investigation. A critical analysis of the Non- Statutory National Framework is given by (Watson and Thompson, 2004) in which they contend that the Framework puts the importance rather than the purpose of R.E. at the heart of their activity. Their criticism follows that the Framework has when mapping out the aims of R.E. the plan of revealing how R.E. ties in with the wider aims of the curriculum as a whole – as opposed to suggesting any aims for R.E. as a subject by itself. This is a problem as the aims of R.E. should be able to identify what is to be taught to pupils and why this teaching is essential in the curriculum rather than a slightly useful part of a child’s education. This identification of difficulties within the Framework does place doubt on the ability of this publication to be a resource in which R.E. professionals can use as a blueprint to teach R.E. in its entirety. Certainly if the Framework was to provide the full foundations for teaching R.E. at any level it would n eed to help the tutor of R.E in presenting their justification for the presence of the subject by itself in the curriculum. Without an argument that defends a separate place for R.E in a child’s education then educational commentators may ask the question why R.E. is not either combined with other subjects such as Sociology, Citizenship, PHSE or indeed dropped from the curriculum altogether. As R.E. is under pressure from individuals and institutions with a secularist agenda, it is imperative that the R.E. fraternity has a resource from central government that acts as a defence against individuals and organisations, who are unsympathetic for the need for pupils to have an education in World religions. Such critics may want to follow the example of the United States, where R.E. has been abolished from public sector education. From this perspective, therefore, the Non –Statutory National Framework does not provide an adequate blueprint for teaching R.E. An obvious weakness of the Framework is the fact that as its title describes it is a ‘non –statutory Framework’. Inevitably then the legal obligations  for the provision of R.E. is unchanged by this Framework. This factor is a serious drawback. If the Framework does not have the remit to impose a legally binding code of practice on the organisations involved in the development of R.E; namely SACREs, ASCs, the board of governors within faith schools, current policies on funding and R.E. inspections then it is inevitable that the Framework will not reach it’s aim to raise standards in R.E. The Framework potentially will be neglected by R.E. professionals who don’t agree with its terms and the Framework will be an absolute failure. In order to reach its ambitious goal the Framework should have been an obligatory blueprint not a voluntary one. This factor seems to indicate that the architects of the Framework lacked the determination to enforce changes in R.E. provision. Surely a determined approach to a set of aims would entail producing a legal document to be followed by R.E. professionals rather than assuming the cooperation of R.E. providers. Another problem that was associated with the introduction of the Framework was identified by Weston (2005) the Chair of the Professional Council for R.E, in the R.E. Today Magazine. Weston noted that the Framework will potentially fail to meet its aims because of the recruitment crisis in R.E. teaching. Indeed the Framework has no proposals on how to address the shortage of R.E. teachers and significantly the professional associations such as SACREs and ASCs will need guidance from R.E. teachers in the implementation of the Framework. On this issue Weston stated ‘Many of our SACREs and their Agreed Syllabus Conferences will need support and training if they are to make full use of the Framework when developing their new syllabuses. Once an Agreed Syllabus is introduced, training must be provided for teachers to ensure that the important dissemination from syllabus to scheme of work to teaching and learning will meet the needs of all pupils in our religiously diverse society.’ (Weston; 2005) In this statement Weston highlights the fear that the absence of suitably qualified R.E. teachers, will result in a failure to properly educate SACREs and ASCs on the how to effectively produce the new syllabuses, which will be  in line with or influenced by the new Framework. A related concern is once the SACRE and the ASCs have actually put together their new syllabuses there will not be enough teachers to be trained in the syllabuses resulting in the fault that schemes of work in schools and the outcomes of teaching and learning will not meet the varying educational needs in R.E. of all children in the education system. These likely problems prove that the Non- Statutory National Framework was designed without considering many basic issues. The Framework, therefore, with this evidence of a severe shortcoming in its planning of outcomes, will fail to provide adequate standards for R.E. professionals to follow when teaching at all Key Stages in the Curriculum. Further academic criticism of the Framework document was given by Felderhof (2004) in the Journal of Beliefs and Values in which the author complained that the Framework was too obsessed with the study of ‘other people’s religious traditions’. The Framework does indeed place a lot of emphasis on the religious traditions of different communities, which is not a negative feature to most R.E. professionals. However if the Framework is perceived to be biased against Christianity then there is potential for the Framework to be resented and possibly neglected by R.E. professionals who have an agenda to place Christianity at the heart of R.E. provision. In focussing on the impact that the Framework will have on developing a blueprint for teaching R.E. at KS3 specifically and arguing from the perspective of a Beginning Teacher it is clear that the Non- Statutory National Framework for R.E. at KS3 has many strengths. On analysing the statement within the Framework booklet on KS3 R.E. it does have the advantage of being very concise in expressing the expectations of R.E. at this level. The document has three subheadings. These are: Learning about religion, Learning from religion and Breadth of study. The three headings are each accompanied by between 5 to 18 points covering the things that pupils should be taught under each of the subheadings. This level of detail from personal experience does make the Framework at KS3 very comprehensive and easy to understand for the teacher of R.E. This factor is an actual strength of the Framework and it does illustrate how much thought and planning has been dedicated into the production of the Fram ework. From this  perspective the Framework at KS3 does provide adequate guidance for teaching the full content of R.E. at KS3. Furthermore to the Beginning Teacher a genuine strength of the Framework for teaching R.E. at KS3 is the fact that in the Framework handbook on pages 28-29 it does illustrate in the margin how some features of the learning objectives can be connected to another subject in the curriculum. The subjects noted for cross curriculum opportunities are ICT, Art and Design, Geography, History, Science, English and Citizenship. As mentioned earlier has been much debate on how R.E. is relevant to the wider curriculum and to the general education of a child. The Framework handbook does identify how R.E. is part of the wider network of subjects in the curriculum. In this way the Framework at KS3 is helpful to the teacher of R.E. in making links between R.E. and the rest of the curriculum. The fact that this was included in the Framework document does illustrate the fact that a lot of thought and planning has been put into these guidelines so that they would meet the needs of R.E. teachers. The impact of the Non–Statutory National Framework has also provided a blueprint for teaching R.E. through its influence in R.E. textbooks. An example of this influence can be found in the Think R.E. series of textbooks published by Harcourt Education in 2005. On page 4 of the Think R.E.: pupil book 1 the guidance of the Framework on the editing of the text book is clear. Indeed, the textbook states that the Framework has informed the planning for this series of text books; that the four attitudes, which are noted as essential for good learning in R.E. on page 13 of the Framework document (these are 1. self awareness 2. respect for all 3. open-mindedness 4. appreciation and wonder) are all supported by the methods of learning in the text book. In addition the text book points out that the new Framework places much emphasis on allowing pupils to explore secular ideas such as Humanism and Atheism. Furthermore on page 5 the text book maps out its commitment to the twelve principles of the KS3 Framework strategy from providing a focus on setting clear learning objectives to the use of ICT in R.E., with separate statements for each of the twelve principles, which details how the text book will meet these principles in providing lesson  plans for teachers. It is of much credit to the Framework that this code of practice has been recognised by mainstream providers of educational resources. To the teacher of R.E. the success of the Framework in being adopted by external organisations associated with the teaching of R.E. is one of its strengths, as this will mean that even an R.E. professional who has not read the Framework document, will still feel its influence due to the presence of the Framework doctrines in various R.E. publications used in the classroom. On this evidence it is feasible to say that the blueprint for teaching the full scope of R.E. at KS3 is adequate because it does encourage wider perspectives to be studied to the extent that Humanism and secularism are included in schemes of work. The Framework even assists the teacher of R.E. in planning lessons at KS3 in terms of considering the learning objectives, expectations, making concepts explicit, structured learning, promoting higher order questioning, thinking skills, assessment, target setting, differentiation, links with Citizenship education, inclusion and opportunities to use ICT resources. Therefore any teacher of R.E. at KS3 should be perceived as ill-informed if they had not considered referring to the Non- Statutory National Framework for guidance for the effective teaching of R.E. at KS3. In conclusion and after evaluating all of the evidence that has focused on the strengths and the drawbacks of the Non –Statutory Framework for R.E. at KS3, it does appear that the drawbacks of the Framework have been potential shortcomings and the strengths of the Framework are in practice actual strengths. It is logical to imply that many of the criticisms of the Framework have been theoretical rather than ones, which are based on instances of the actual usage of the Framework in promoting effective R.E. teaching. For example in a paper given by Marilyn Mason who is an Educational Officer for the British Humanist Association (BHA), to an Institute for Public Policy Research (IPPR) seminar on Religious Education and the New National Framework, on 20th January 2004 several doubts were cast on the workability of the new Framework. The document stated ‘My fear is that the National Framework could simply become the 152nd syllabus, yet another one to be adapted or plundered or, worse, ignored. And  I doubt that a National Framework, however good, could justify RE’s peculiar and anomalous place in the school curriculum: Why should it be compulsory right up to the end of school, though not in colleges? Is there enough interesting and relevant content to justify this? Is it really so much more important than literacy, numeracy, or critical thinking? It would be good to see a really dynamic and exciting RE competing on equal terms with the other humanities subjects for students after KS3, though that is beyond the scope of a mere Framework’. Mason M (2004) ‘Religious Education – could do better’? This quotation offers a critical analysis of the Framework, which is not based on how the Framework has worked when it has been implemented. It only discusses a potential drawback. It was assumed that the Framework would be changed or not adopted at all by R.E. professionals from experience and by observing the impact of the Framework on R.E. resources we can safely say that this has not been the case. The statement by the BHA does continue to attack R.E. as a subject in itself and even insinuates that it is given ‘much more importance than literacy, numeracy and critical thinking’. This unfounded outburst of contempt for R.E. in the school curriculum only reinforces the perception of the BHA as an institution, which is on an anti –R.E. crusade. The criticism of the Framework in the passage should therefore be taken with caution as the BHA does not seem interested in how the provision of R.E. in schools can be improved -but rather how the profile of R.E. as a subj ect can be lowered in the curriculum. On the other hand an example of how the Framework has expressed an actual strength is displayed in the 2007 locally agreed Syllabus for R.E in Havering. Not only does this document state in the introduction on Page 5 that the new syllabus was produced with attention being paid to the terms of the Non- Statutory Framework, but in the KS3 section on Pages 27-29 the bread of study at KS3 should entail learning knowledge understanding and skills during the study of a whole World view, which includes lesser known religions and secular ideas, which will take account of the schools religious/ non-religious profile. This framework ties in with the breadth of study declared on page 29 (3 c,d,) of the Non- Statutory National Framework document in which it is stated that during KS3 pupils should be taught the  knowledge, skills and understanding of R.E. by looking at a religious community with a significant presence in the locality and concentrating on the secular view of the World where poss ible. This correlation in the agenda of a locally agreed syllabus and the Framework is irrefutable evidence of the impact that this set of objectives for the improvement of R.E. had on R.E. professionals. The ability of the Framework to be adopted by SACRE’s and ASC’s –all in spite of the guidelines not being compulsory is a real strength of the Framework. Given these actual strengths of the Non-Statutory National Framework in suggesting the scope of study at KS3, it is feasible to say in spite of its critics who may have been dubious about the feasibility of Framework before its introduction that the Framework is an adequate resource for teaching R.E. Bibliography Agreed syllabus for Havering (2007) Pathways London Borough of Havering Agreed Syllabus for Religious Education. Draycott P (et al ed) (2005) Think R.E. London: Harcourt Education. Felderhof M.C. (2004) Journal of Beliefs and Values, Volume 25, Number 2, August 2004 , pp. 241-248(8) London: Routledge Mason, Marilyn, 2004. Religious Education –could do better? Available at: (accessed 6th December 2007). QCA, ed, 2004. The Non- Statutory Framework for R.E., London: QCA Available at: (accessed 5th December 2007). Watson B and Thompson P (2007) The effective teaching of Religious Education London: Longman Weston, Deborah, 2004. News from R.E. Today Magazine: PCfRE comment on the launch of the Non-Statutory Framework for RE. Available at: (accessed 7th December 2007). White J. (2004) Rethinking the school curriculum values, aims and purposes Great Britain: Routledge. ———————– PASS / FAIL

The Electromagnetic Spectrum Poorly Described by a College Student. Professor Ramos Blog

The Electromagnetic Spectrum Poorly Described by a College Student. Have you ever been curious as to how light works? Why objects are the color they are? What if they weren’t really the colors we believed them to be? How would you feel knowing there were whole spectrums of light completely invisible to us? Well there are and I’ll explain how we know and why it matters. Color and light affect literally everyone, color helps artists evoke emotions, doctors detect cancer, politicians pull votes, clothing labels target their audiences, and so much more. For starters we’ll discuss how light behaves and how light allows us to see. Light travels outward in all directions at its source this is called rectilinear propagation of light. We are able to see the world around us because light bounces from objects and is reflected towards our eyes. This redirected light appear as a much smaller up-side down reflected image that is then refocused and made sense in the brain. Light passing through different mediums with different densities will change the speed at which the light travels. This change in speed will refract or bend the light, changing its original coarse. This is only a brief observation as to how light behaves, if we tried to break down exactly how light works, we would be reading an awfully large science book diving deep into quantum physics. [https://www.youtube.com/watch?v=yXaFC2Hko_E] Quantum physics aside, its obvious light is a very broad subject to tackle. So to keep things narrow, why are objects the color they appear? In ‘The universe explained’ by Heather Couper and Nigel Henbest briefly cover why the sky is blue. A British physicist by the name of Lord Rayleigh was the first person to piece this together. He realized that gasses within our atmosphere were the reason our earthly sky appears blue. When light passes through oxygen and nitrogen molecules, with every pass the light is slightly bent and redirected. These gasses are better at deflecting shorter wave lengths of blue light rather than the longer red wavelengths. We call this effect â€Å"Rayleigh scattering†. Sunlight gets scattered so much by the molecules in our atmosphere, blue light spreads in all directions and is redirected towards our eyes [11]. Light within the visible spectrum appears white until separated by a prism or absorbed by an object, when light is absorbed by an object for example, a green apple, all colors of the white light is absorbed by the apple and green light is reflected, giving the apple its green color. This is the very same concept as to how our sky is blue. Oxygen and nitrogen molecules absorb white light and deflect the remaining blue light in the visible spectrum [11-12]. The human eye is able to see color because of three light receptive cones within the retina that absorb light and translate that information into color. These cones process red, green, blue and all shade variants of these three colors. Up until now we’ve only discussed visible light and some of its properties, so the next question is, how much light are we not seeing and how do they behave? Well for starters, Radio waves, Microwaves, Infrared, Ultraviolet, X-ray, and Gamma rays are a few (that we know of). The electromagnetic spectrum is the scientific name for the entirety of all light, and our visible spectrum is just a sliver of light in the  electromagnetic spectrum. Radio waves are a kind of electromagnetic radiation wave, their wavelengths are longer than that of infrared wavelength. Radio waves cover a very broad frequency within the spectrum, which allows this wavelength to strangely enough carry programmable information from one point to another.   Microwaves are typically used for transmitting information in radar technology, but are most obviously known to be used in microwave ovens, their wavelengths are rough the size of a pencil. Infrared wavelengths are just past the reddest wavelengths of our visible spectrum with a slightly shorter frequency, this spectrum of light although invisible to us radiates a sort of â€Å"heat light† that most snakes and reptiles can perceive, So in essence, heat vision. Then there’s ultraviolet light, this is on the opposite end of the visible spectrum  bluest light and is also invisible to the human eye. UV rays are highly energetic radiation wave produced by the sun and are the reason we become sun burnt. Most species of birds and insects are able to see this spectrum of light because flowers are highly reflective of UV Rays. This makes the flowers presence more apparent to birds and insects to feed or pollinate from. X-rays are a very useful wavelength, much shorter in frequency than the other wavelengths we’ve covered. These wavelengths are thousands times smaller and because of their size they are able to penetrate through objects normal light cannot. Similar to how light can easily pass through water or glass, there are materials X-rays are able to pass through without resistance. We use X-rays to our advantage to see through human tissue and observe underlying medical issues such as broken bones. Then we have gamma rays the most energetic and dangerous wavelength within the spectrum. . [Chris Woodford. https://www.explainthatstuff.com/electromagnetic-spectrum.html#page top] Gamma rays are a form of intense radiation that are extremely dangerous to come into contact with. Gamma rays are the most difficult to detect of all wavelength because of their size. Measuring to about the size of an atoms nuclei, these wavelength are detected using specialized rockets to carry gamma ray sensors high above the earth atmosphere. We use many different kinds of light outside of our visible spectrum to benefit the greater good of humanity. Gamma ray are used in highly concentrated bursts to destroy cancer cells and we use polarized light to detect these cancers cells that would other wise be invisible to the human eye. Imagine if we could see these spectrum of lights completely out of sight and out of mind. Imagine looking up into the sky and seeing your favorite TV show surf through the radio waves above your head ( while this sounds great in theory its closer to science fiction) With more research and new technologies being built to help us see into these invisible sp ectrums, these efforts will help broaden the human senses and our understanding of how the world works. Work cited 1. The Innovation Team RMIT University. â€Å"How does light work, and how do we see it?†. [https://www.youtube.com/watch?v=yXaFC2Hko_E] published on Aug 12, 2014. 2. Heather Couper and Nigel Henbest. â€Å"The universe explained: A cosmic Q and A†. Firefly Books. August 31, 2018 3. April 4, 2012. https://www.sciencelearn.org.nz/resources/47-colours-of-light

The Murderous Cult of Roman Diana and Her Sword-Wielding Priests

The Murderous Cult of Roman Diana and Her Sword-Wielding Priests In the US, the President has to retire after eight years in office, but at least they get to live after their second terms as President. Some of the ancient Romans werent so lucky. In order to become the new priest of the Italian sanctuary of Diana Nemorensis (Diana of Nemi), the incoming priest had to murder his predecessor to get the job! Although the shrine was  located in a sacred grove and near a gorgeous lake, so applications for the position must have been through the roof... Priestly Problems So whats the deal with this sacerdotal situation? According to Strabo, Artemiss worship at the grove of Nemi - included a barbaric ...  element. The priestly turnover was quite graphic, for, as Strabo recounts, the priest had to be a runaway slave who killed the man previously consecrated to that office. As a result, the reigning priest (dubbed the Rex Nemorensis, or King of the Grove at Nemi) always carried a sword to protect  himself against murderous interlopers. Suetonius concurs in his  Life of Caligula.  Apparently, the ruler of Rome didnt have enough to occupy his twisted mind during his own reign, so he meddled in religious rites...Supposedly, Caligula got fed up with the fact that the current Rex Nemorensis had lived for so long, so the dastardly emperor hired a stronger adversary to attack him. Really, Caligula? Ancient Origins and Mythical Men Where did this odd ritual come from? Pausanias states that when Theseus killed his son, Hippolytus - whom he believed to have seduced Theseuss own wife, Phaedra - the kid  didnt actually die. In fact,  Asclepius, god of medicine, resurrected the prince. Understandably, Hippolytus didnt forgive his father and the last thing he wanted was to stay in his native Athens, so he  traveled to Italy, where he set up a sanctuary to his patron goddess, Artemis/Diana. There, he set up a  contest for runaway slaves to become the temples priest, in which they fought to the death for the honor. But according to  the late  antique author Servius, who wrote commentaries on major  epic texts, the Greek hero Orestes had the honor of founding the ritual at Nemi. He rescued his sister, Iphigenia, from the sanctuary of Diana at Tauris; there, Iphigenia sacrificed all strangers to the goddess, as recounted in Euripidess tragedy  Iphigenia in Tauris.   Servius claims that Orestes saved Iphigenia by killing Thoas, king of the Taurians, and stole the sacred image of Diana from her sanctuary there; he brought the statue and the princess back home with him. He stopped in Italy - at Aricia, near Nemi - and set up a new cult of Diana.   At this new sanctuary, the ruling priest wasnt allowed to kill all strangers, but there was a special tree, from which a branch could not be broken. If someone  did  snap a branch, they had the option to do battle with the runaway slave-turned-priest of Diana. The priest was a fugitive slave because his journey symbolized Orestess flight westwards, says Servius. This ritual, then, was Virgils source of material for the legends about the area where Aeneas stopped off in the  Aeneid  to find a magical plant and enter the Underworld.  Sadly for these entertaining tales, neither probably had anything to do with the ritual at Nemi. Issues of Interpretation Aeneas and the slave-priests came up again in modern studies of religion. Ever heard of anthropologist James Frazers seminal work The  Golden Bough? He theorized that Nemi was the spot where Aeneas went to Hades, as Servius suggested. The sacred sparkly in the title refers to a bough, golden leaf and pliant stem Aeneas had to grab in Book VI of the Aeneid  in order to descend to  the Underworld. But Serviuss own claims were spurious at best! This odd interpretation has a long history -  well-chronicled  by Jonathan Z. Smith and Anthony Ossa-Richardson.  Frazer took these ideas and claimed that used the slaying-of-the-priest as a lens through which he examined world mythology. His  thesis - that the symbolic death and resurrection of a mythical figure was the focus of fertility cults across the world - was an interesting one. This idea didnt hold much water, but that  theory of comparative mythology informed the works many historians and anthropologists, including the famous Robert Graves in his  White Goddess  and  Greek Myths, for decades ... until scholars realized Frazer was wrong.

Ballast Tank Repair Assignment Example | Topics and Well Written Essays - 1750 words

Ballast Tank Repair - Assignment Example Mild steel by nature offers poor resistance to corrosion because of its inherent heterogeneous impurities, which facilitate emergence of anodic and cathodic nodes on the surface of the steel. Oxygen and water react with these nodes vigorously causing the metal to lose its electrons to form metallic ions, represented by the anodic reaction: 4 Fe ? 4 Fe++ + 8 e? Iron Ferrous Electrons Atom Ion The above electrochemical corrosion process is feasible only if there is a suitable electron acceptor to combine with the electrons released by the iron atom. Seawater containing dissolved atmospheric oxygen readily serves this purpose. The oxygen is electrochemically reduced to hydroxyl ions in the following cathodic reaction: 2 O2 + 4 H2O + 8 e? ? 8 OH? Oxygen Water Electrons Hydroxyl Ions The heterogeneous character of steel allows for some of its sites to favour the anodic reaction and for others to the cathodic reaction. The ferrous ions and hydroxyl ions formed combine together to produce f errous hydroxide: 4 Fe++ + 8 OH? ? 4Fe (OH) 2 Ferrous Hydroxide The ferrous hydroxide formed reacts with more oxygen to form hydrated ferric oxide, the familiar reddish brown rust – the telltale symptom of corrosion. ... oxygen concentration, water temperature, pH and the presence of metals in the form of dissolved salts such as oxides, chlorides, carbonates, sulphates and sulphites in the mineral state of their stable oxidised condition. In view of the large amount of energy expended for the extraction of a metal by the reduction process, there is a sustained pressure on the metal to revert back to its stable low energy oxidised state in the given environmental conditions. The driving force for corrosion is the energy differential between the pure metal and its oxidised forms in the scenario of ever varying ambient conditions. Pitting Corrosion Penetrative localized attack resulting in formation of deep crevices causing thinning of the parent steel material and revealed by rust is characteristic of Pitting Corrosion. It takes place more often in submerged bottoms, inaccessible edges and corners, and at high temperature locations like in the hull of ships where diffusion is easy. The locations most s usceptible to corrosion in water ballast tanks are: upper surface of face plate of bottom longitudinals, bottom girders and bottom transverses; upper surface of shell and bulkhead longitudinals; Cut edges of slots and lightening holes in horizontal girders; upper surface of horizontal stiffeners and brackets; deck longitudinals; upper part of deck transverses; and, upper part of longitudinal and transverse bulkheads. If left unattended, rust can grow at the rate of 0.22 mm/year, though the assessed average rate is 0.005 mm/year. ASTM D 610 Standard, supported by ISO 4628: 2003 Standard provides further insight into the mechanics and assessment of the degree of rusting. Corrosion Prevention The popular prevention techniques in modern use have been logically derived from the manifestations of