Saturday, March 21, 2020
Europeans vs the Native Americans essays
Europeans vs the Native Americans essays 1) Discuss the clash of cultures between the European and the Native Americans. What were the similarities and what were the differences? The Native Americans outnumbered the colonists so why didnt they drive the Europeans from the Atlantic coastline. Any general lessons to be drawn? The pre-Columbian Indian civilizations consisted of the Mayas, Toltecs, Astecs, Incas, and other Indians. Remnants of stone choppers and scrapers that were discovered suggest that the Indians used these items for spears and arrows. (Tindall, pg. 7) The Indians were not domesticated, they used their hunting skills to kill their prey and bring it home to their families. As the Indians began to settle in more permanent or semi permanent villages, they began to invent more domesticated items such as fiber snares, basketry, mills for grounding nuts, and domesticated the dog and turkey. (Tindall, pg. 7) The Indians began to consume more plant foods that became the staples of the New World: chiefly maize, which is Indian corn, squash, chili peppers, avocados, and pumpkins. (Tindall, pg. 7) Present day America should give credit to the Native Americans for harvesting these foods, because these foods are in our diets. Long before Columbus arrived, America lived in the fantasies o f Europeans. (Tindall, pg. 13) When the Europeans arrived, they encountered a land of many opportunities, some in which they had to swipe out from under the Native Americans feet. The first European contacts with the New World began a diffusion of cultures, an exchange of severe magnitude and race, as humanity had never known before. (Tindall, pg. 21) The Europeans were introduced to animals and creatures that they had never seen before. The only domesticated animals that the Europeans recognized were the dog and the duck. (Tindall, pg. 22) On the other hand, the Native Americans had never seen horses, cattle, sheep, goats, or chickens. The diversion of plants ...
Thursday, March 5, 2020
Lewis Structure Example Problem - Formaldehyde
Lewis Structure Example Problem - Formaldehyde Lewis dot structures are used to predict the geometry of a molecule. You will be able to draw a Lewis structure of the formaldehyde molecule after using this equation. Question Formaldehyde is a toxic organic molecule with molecular formula CH2O. Draw the Lewis structure of formaldehyde. Step 1 Find the total number of valence electrons. Carbon has 4 valence electronsHydrogen has 1 valence electronsOxygen has 6 valence electronsTotal valence electrons 1 carbon (4) 2 hydrogen (2 x 1) 1 oxygen (6)Total valence electrons 12 Step 2 Find the number of electrons needed to make the atoms happyCarbon needs 8 valence electronsHydrogen needs 2 valence electronsOxygen needs 8 valence electronsTotal valence electrons to be happy 1 carbon (8) 2 hydrogen (2 x 2) 1 oxygen (8)Total valence electrons to be happy 20 Step 3 Determine the number of bonds in the molecule.number of bonds (Step 2 - Step 1)/2number of bonds (20 - 12)/2number of bonds 8/2number of bonds 4 Step 4ââ¬â¹ Choose a central atom.Hydrogen is the least electronegative of the elements, but hydrogen is rarely the central atom in a molecule. The next lowest electronegative atom is carbon.à Step 5: ââ¬â¹ Draw a skeletal structure. Connect the other three atoms to the central carbon atoms. Since there are 4 bonds in the molecule, one of the three atoms will bond with a double bond. Oxygen is the only choice in this case since hydrogen only has one electron to share. Step 6: ââ¬â¹ Place electrons around outside atoms.There are 12 valence atoms total. Eight of these electrons are tied up in bonds. The remaining four complete the octet around the oxygen atom.Each atom in the molecule has a complete outer shell full of electrons. There are no electrons left over and the structure is complete. The finished structure appears in the picture at the beginning of the example.
Monday, February 17, 2020
Contemporary Trends in the Global Business Environment Coursework
Contemporary Trends in the Global Business Environment - Coursework Example The researcher states that Qantas Company seeks to analyze its environment for a sustainable future in the highly competitive market. Indeed, various trends have characterized the market and it is important for a clear analysis to be made so that the business can evaluate its continued viability. To this end, the company seeks to introduce new flights to Tehran, Iran, which it hopes that the idea will put the company in a better position to beat its competitors like the Fly Emirates that have strongholds in the Middle East. This report assesses the business in terms of the goals it will aim at achieving in the future. Businesses analyze their environments and plan in many ways. Indeed, most of these trends have evolved from the 1950ââ¬â¢s to their present form. From a background where planning was considered in the rubric of budget concerns, modern organizations largely embrace scenario-based planning which takes into account the future of the company. Qantas in this perspective u ses a variety of strategies in its environmental analysis. Recent studies into the external environment of the business reveal that it contains three components, including the market, industry and the expansive macro environment. As an important aspect of the external environment, the market defines the clients of the business who make it possible for it to conduct its operations. The market for any business is different from others and specific to the industry. The industry, on the other hand, incorporates all the businesses that are involved in the airline venture. Industries have trends such as the legal requirements for safety, purchases of new planes in the market as well as the increasing need to expand the number of destinations that the company operates. The macro environment, on the other hand, focuses on certain aspects such as political, social or technological issues that affect the businessââ¬â¢s operations.
Monday, February 3, 2020
State of African Americans in the United States Early 1900's Essay
State of African Americans in the United States Early 1900's - Essay Example The Afro-Americans political experience can be explained by social injustices and liberals which forsake other elements of its past liberal which Dunn (1998) explains that it is what made America what it has become today. For example, labor movements, Rooseveltââ¬â¢s trust busting, and Johnson Great Society, as well as other civil studies that took place in America back in 1920. Looking back at Afro-American history, it becomes obvious that its social issues drove the electorate of the country through out the 20th century. However, the most important thing to understand is that the social issues shifted to various forms of parties and because of these, the countryââ¬â¢s social electorate changed its economic platform. Some of them were slaves who served in rich white men land. However, historical figures like Washington educational legacy helped transform the condition of Afro-Americans in the twenty first century, and transformed them into liberal thinking and conservative bla ck towards their economic success. Mathew (2006) asserts that Washington was a supporter of Afro-Americans education, who helped broaden their minds to a culture that included classics and Latin exploration. He had planned for their education in order to ensure that they had economic success and status. The legal rights in the South have changed over the past 30 years, especially from the time of Civil war to today. For example, the social conservatism helped in shaping American politics. Washington and Fonvielle helped the Afro-Americans in changing their legal rights by advocating for equal rights to each American citizen (Rubel, 2005). This kind of proclamation emancipation helped the African Americans to unite with the army in order to make a rapid progress like the white soldiers. The army tried to change the mind of their citizens as well as influence the legislative in terms of their legal rights. Additionally, from the time of civil war to today, Democratic Party was seen as a party of South. The party having being termed as common-manââ¬â¢ party, it is said to have favored the working class in terms of economic matters (Rubel, 2005).The south was therefore, a democratic region, but when it shifted its gear to republican, the economic implications changed. This is because, when blacks got the right to vote, they voted for the Republican Party because of Lincoln who was reconstructing the South at the time. They also wanted both economic and social change, for example, capitalism. and liberalism. The significance of the recent movement of Afro-Americans from South to North showed that there is free movement of people from one place to another, Rubel (2005). After the civil war, the South were still farmers, where the Democratic Party represented them. The movement of the South to North was mostly to escape from the slavery bonds and therefore, decided to move to the Free states. This was as a result of the Abolitionists like Washingtonââ¬â¢s and F rontier advocacy who were working underground to guide the Afro-Americans into freedom. However, during the reconstruction, America struggled to free the slaves and assimilate them into local and national communities, at the same time minimize those citizens who were not willing to help the African- Americans. The Washington, Frontiers and other supporters of
Sunday, January 26, 2020
The Belief In Miracles Philosophy Essay
The Belief In Miracles Philosophy Essay I will proceed in the following way: First, I will respond to Humes charges against the belief in miracles. Then, I will present conditions that, if met, would justify a belief that a miracle has occured. The arguments against miracles in Humes work can be divided into three categories. The first arguments attack the coherence, or intelligibility, of the concept of the miraculous. The second accept, for the sake of argument, that the concept is coherent, but target the plausibility of miracles, arguing there could never be sufficient evidence for believing in a miracle. The third attacks the reliability of the reports of those who claim to have witnessed miraculous events. This paper shall concern the first two arguments but not the last, because I cannot disagree with Hume that historically, the evidence for miracles has indeed been remarkably weak. Additionally, I would like to take this opportunity to further clarify what I am not trying to prove. I do not contend that there ever has been a miracle, nor that the things commonly considered evidence for miracles are evidence at all. What I do contend is that given certain conditions, the most rational explanation for an event could be that it was a miracle. A miracle may be accurately defined, says Hume, a transgression of a law of nature by a particular volition of the deity, or by the interposition of some invisible agent. Note that there are two conditions set out in this definition. First, a miracle presents as an exception to the established laws of nature. But that is not all; an events exceptionality is not enough to warrant it miracle status. The exception must be attributable to some sort of supernatural interference with the laws of nature. Thus, we may paraphrase Humes definition as the following: A miracle is a violation, enacted by a supernatural agent, of the laws of nature. This is how Hume defines it, and accordingly, this is the conception I shall use in my refutation of Hume. The first charge I shall address is the charge of unintelligibility, or incoherence. It is Humes most ambitious argument against miracles. However, what exactly Hume meant by this charge is the subject of debate. The first view to be considered is Anthony Flews. He interprets the argument as the following simple argument: Laws cannot have exceptions. The definition of a miracle is an exception to the laws of nature. Therefore, miracles cannot exist. But this argument is unsound, specifically at the second premise. Miracles are not just exceptions according to Hume, but violations, the result of supernatural interference with natureà ¿Ã ½s normal course. The laws of nature cite relations of natural causes to their effects, not supernatural causes to their effects. In other words, the supernatural is beyond the proper subject matter of natural laws. Accordingly, it would be unreasonable to expect for the laws of nature to account for miracles, which are events caused by the supernatural. So because miracles are caused by forces external to the natural realm, and because natural laws describe only those causes within the natural realm, miracles present no problem for our acceptance of the laws of nature. We may accept the laws of nature as accurate descriptions of the natural world as it usually functions. What would be incoherent is an internal exception, that is, a natural exception to the laws of nature. But of course, Humeà ¿Ã ½s miracles are not of that nature. The second interpretation of Humeà ¿Ã ½s argument connects the charge of incoherence to Humeà ¿Ã ½s particular conception of lawhood. Humeà ¿Ã ½s conception of the laws of nature is one that places strict checks on the use of the natural-supernatural distinction. It claims that we form our ideas of natural laws based on all the evidence, exceptional events included. Thus, there can be no clear way of distinguishing what is a natural event from what is supposedly supernatural. As Humeà ¿Ã ½s natural laws encapsulate all observed events, there is no basis for saying that some events are miracles that should be excluded from the scope of these laws, but be instead placed in a conveniently created supernatural realm, as we do when we label them miracles. To respond to this argument, one need only point out that it is not free from some quite substantive assumptions about lawhood. It attaches the charge of unintelligibility of miracles to a particular and narrowly defined view of lawhood, substantially limiting the argumentà ¿Ã ½s scope, and likewise weakening it. There are other theories of lawhood, such as the Naturalness theory of laws, which have no problem excluding anomalous events from the explanatory scope of natural laws. (Lierse, 19__) Thus, this charge of Humeà ¿Ã ½s is not one of unintelligibility or incoherence, but a charge of incompatibility with a particular conception of lawhood. And of course, that two ideas are incompatible is just as much a problem with either one the two as it is with the other one. So why see this incompatibility as a problem with the concept of miracles when we can easily construe it as a problem with Humeà ¿Ã ½s theory of lawhood? The charge against Humeà ¿Ã ½s theory of lawhood being t hat it clashes with the intuitive idea of a miracle. The claim that miracles are incoherent is, therefore, unfounded. Now for Humeà ¿Ã ½s second charge. He argues that given the vast body of empirical evidence that has established the laws of nature as laws, it would be impossible to have comparable evidence supporting a miracle claim. In other words, the fact that any law of nature is a law means that, in our experience, it has never been violated, so any claim that a law has been violated is in direct contradiction to a vast body of evidence. Thus regardless of how trust-worthy a person reporting a miracle may be, that report cannot possibly be more likely to be true than false. As a result, Hume argues, it is never reasonable to accept reports of miracles. What this argument tries to do is pit the evidence in support of a miraculous occurrence against the evidence for the laws of nature. But in truth, the two do not negate each other. When we label an event that violates a law of nature à ¿Ã ½a miracleà ¿Ã ½, we are not contradicting a law of nature, but in a way defending it; we are protecting the lawà ¿Ã ½s integrity. An anomalous event would seem to challenge the law it violated, but not if that event is a miracle. If the event is a miracle it is no longer counter-evidence to the law, because the law is not expected to account for it in the first place, as it has a supernatural cause. So we may continue to claim there have been no observed natural events that have contradicted the law, and therefore, we may conclude the law still stands. As an example, imagine there were a 2000 year old monk living somewhere up in the mountains of Tibet. The law of nature that all humans are mortal would seem contradicted. But if the monkà ¿Ã ½s extraordinarily long life is a miracle, then his longevity is ultimately the effect of some supernatural force interfering with his natural life-span. We could argue the law of human mortality, correctly construed, only applies to people whose lives have not been interfered with by the supernatural, and accordingly, it is fully coherent to suppose that interference by a supernatural force could cause the law of human mortality to be violated. Just like the law of human mortality, other laws of nature can also be protected from perceived counter-instances in this way. By appealing to the supernatural, laws can be saved from apparent counter-evidence. Of course, there are other ways to explain anomalous events without appealing to the miraculous. There seem to be three other options: we can dismiss the evidence for the event, we can posit another law as the cause, or we can modify the law to accommodate the anomalous event. In order to demonstrate that miracles are possible, it must be shown that a miracle could be the best explanation available in certain circumstances. And that is what I shall demonstrate in what follows. I begin with an admission. In explaining an apparent violation of a law of nature as a miracle, all other explanations must first be completely ruled out. This is because if we accept that a miracle happened, it may pose a challenge to the coherence of our established beliefs. If we accept a miraculous explanation for an event, then we are accepting that a supernatural power exists, and not only exists, but also interferes with the natural world. This may lie in contradiction to our established beliefs about such matters, and this threat to coherence may very well be considered evidence against a miracle claim. However, a miracle may nevertheless be the best explanation available for certain events, because all other explanations may in fact be impossible. This can occur when a number of conditions are met. The first condition is repetition. If an event is only reported once, even if the only reasonable explanation is the miraculous, we still might reject the report as evidence. This is because no matter how convincing the evidence may seem, we are aware that our track-record for assessing the reliability of evidence is weak, and we can deny that a miracle has in fact occurred on those grounds alone. But if an event is reliably reported to have been repeated enough times, and by enough people, this concern is taken care of. The more the event is reliably reported to have occurred, the more difficult it becomes to deny that the event has taken place. Consider the following example. Suppose there were reports that Tom Cruise could cure cancer with his mind. And not just individual reports, but double-blind placebo controlled scientific studies, published in all the top medical journals. We would, it seems, be forced to rule out other explanations and seriously open our minds to the possibility that Tom Cruise has supernatural powers. We are not be able to dismiss the reports as faulty because of the degree to which they are reported, and the reliability of the sources reporting them . But could the laws of nature be modified to permit this occurrence? It seems unlikely. In this case, Tom Cruise is violating numerous laws of nature. If we are going to modify a law of nature, we need to be able to explain our reason for doing so, as well as provide a plausible account for why the exception we are permitting is in fact justified. Normally, when we modify a law to account for an exception, we can provide an explanation for why the law should not apply in the exceptional case. But there is no biological difference between a cancer that Tom Cruise wills to go away with his mind and one he does not. Any law we would devise for this phenomenon of cancers spontaneously healing would have to rely on a completely non-physical property: being willed to heal by Tom Cruise. So if we modify our laws of biology to allow that can cers can be spontaneously disappear, not only must we explain why some cancers spontaneously disappear and some do not, but we are also faced with the challenge that the only description we can give for the set of exceptions refers to the non-biological property of being willed to disappear by Tom Cruise. Now this is of course a very odd sort of exception to a law of biology, one that is completely unprecedented in any other biological law. Alternatively, trying to explain it in natural terms is a completely hopeless endeavour. However, claiming that Tom Cruiseà ¿Ã ½s ability is a miracle, and given a Scientologist world-view not unexpected, provides two important advantages to the above explanation. Firstly, it provides us with an explanation for why cancers willed to heal by Tom Cruise are disappearing, and not other cancers. Secondly, it allows us to retain our natural laws as comprehensive, simple, and therefore useful descriptions of the natural world. So appealing to the miraculous is the best explanation. And though we can always modify our conception of the laws of nature to avoid introducing miracles into the equation, it would, as demonstrated in the above example, be crazy for us to do so. My defence of miracles has a potential objection that must be addressed. Problems of the unreliability of evidence for reported events, I argued, could be defeated by appealing to the repetition of miracles. That miracles can be repeated, however, is sometimes denied. One objection is by Swinburne. Swinburne is not prepared to allow that a miracle could be repeated, though he does allow a single miraculous occurence. He argues that any repeated miracle would nullify the credibility of the miracle and demand a modification of our law. This argument is weak. Firstly, it grants God the ability to interfere with nature, but just one time for any particular kind of interference, which leaves us with a rather odd sort of metaphysics. Secondly, if it is logically possible that a law can be violated once, then why can it not be violated again? It is arbitrary to insist that the point where a law requires modification is when an anomaly is repeated. Some modifications of laws provide poorer explanations for events than does an appeal to the supernatural, and that anomalies may be repeated does not change that fact, as we saw in the case of Tom Cruise. The reasonable conclusion is that a miracle can possibly be repeated any number of times. Even the possibility of à ¿Ã ½miracle lawsà ¿Ã ½ is something we should be willing to accept. Miracles can themselves be law-like despite being violation of laws. This is coherently understood in the case of supernatural laws violating natural laws, an instance of laws violating other laws. For example, consider the biblical story of the Israelitesà ¿Ã ½ God turning the Egyptiansà ¿Ã ½ water into blood. What is claimed to have happened is that any and all water belonging to an Egyptian spontaneously turned into blood. The spontaneous transformation of water into blood is certainly in violation of the laws of nature. Thus, by the biblical account, a supernatural power created a supernatural law, and caused the laws of nature to be violated in doing so. Any remnants of disreputability that miracles may have been tainted with should be taken care of by the admission of à ¿Ã ½miracle lawsà ¿Ã ½.
Saturday, January 18, 2020
Ballet & How Are Ballet Dancers Trained?
Raise your arms and bring your fingers together over your head. Now lift one foot, point your toes, and strike a pose. You are doing ballet. Ballet is a form of dance with graceful steps and arm movements as well as leaps and spins. We also use the word ballet to describe a story performed to music, using ballet dance techniques. Ballet performances include not only dance and music but also costumes and scenery.Some of the most popular ballets are Swan Lake, The Nutcracker, and The Sleeping Beauty. HOW ARE BALLET DANCERS TRAINED? Girls who study ballet generally begin by age eight to ten.Boys often start later. Ballet training is hard work. Ballet students must develop strength, balance, and flexibility as well as grace. They must learn a set of movements and gestures. Girls also learn to dance on their toes. They usually begin pointe (tip-of-the-toes) work after three years of training. All ballet students practice five basic positions of the feet. These five positions form the basi s of almost all ballet steps. All of these positions are performed with the legs turned outward at the hip. The feet should be able form a straight line on the floor.The turned-out position gives a dancer a more pleasing ââ¬Å"line. â⬠Line has to do with the placement of the dancerââ¬â¢s body, in motion and at rest. All parts of the dancerââ¬â¢s body must be placed in the correct position to achieve good line. Training can improve a dancerââ¬â¢s line. Good line gives a dancer the greatest stability and ease of movement. It also makes the dancerââ¬â¢s body seem light in weight. All dancers take daily classes to keep their bodies flexible and strong. Most classes begin with warm-up exercises at the barre, a railing that dancers hold onto for support.The second part of the class consists of slow exercises that develop balance and fluid (flowing, not jerky) motion. After this, dancers practice quick movements, such as small jumps and leg extensions, and then large ste ps, turns, and leaps. WHO CREATES BALLETS? Ballet dancers work with their bodies to perform the movements in a ballet and achieve dramatic effects. The choreographer is the person who decides what movements the dancers will execute. The choreographer chooses a story or theme for the ballet. He or she also decides on the music. Sometimes, the choreographer uses music that is already written.Sometimes, music is composed specifically to accompany a new ballet. Choreographers may create ballets for specific dancers. In that case, they try to show off what these dancers do best. WHY SO MUCH FRENCH? The language of balletââ¬âits rules and stepsââ¬âdeveloped over centuries. The steps were first named in France, and they have kept their French names. For example, when the body spins on one foot, the step or movement is called a pirouette. This French word once meant a spinning top. A pas de deux, meaning ââ¬Å"step for two,â⬠is a dance for two dancers. En pointe, on the tip o f the toes, comes from French words meaning ââ¬Å"on point. ââ¬
Friday, January 10, 2020
Top Cheap Term Paper Writing Service Choices
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