Movie comparison paper Essay Example | Topics and Well Written Essays - 750 words

Movie comparison paper - Essay Example The pandemic has led to creation of many motion pictures among them, Precious (Based on the Novel â€Å"Push† by Sapphire), Longtime Companion, Love! Valour! Compassion!, Dallas Buyers Club and Parting Glances. Nonetheless, the main aim of this paper is draft a comparison between the movies The Normal Heart and Philadelphia. Well a clear similarity is that both the movies are inclined to Hiv and Aids pandemic. Both of the movies are based on an element reality and true stories. The Normal Heart is a recollection of another play that was later put into books, An Enemy of the People by Henrik Ibsen. Ibsens play takes after a doctor who finds that the neighborhood wellbeing spa, whereupon the towns economy depends, may have polluted water in its bath. The specialist regularly stands up, distributed his discoveries in the nearby daily paper, yet the forces that be closed him down, demolishing his notoriety, marking him, every the title, an adversary of the individuals. While Ibsens play has comic components that exhibit its incongruity, The Normal Heart is an unfortunately genuine undertaking, and in the years since its first generation and the late history it performs (the early AIDS cases in New York, the establishing of GMHC and Kramers consequent expelling), its stayed excruciating. Not at all like An E nemy of the People, an anecdotal story that closures with the ruin of the genial specialist, The Normal Heart is completely genuine, and the occasions that happen after the curtain, falls toward the end of the second demonstration just demonstrate that Larry Kramer was correct the whole time. Philadelphia wasnt simply made in Philadelphia; the film was likewise made with the populace of Philadelphia. Around 50 additional items in the film had HIV, some with unmistakable indications of the infection. Makers made it a point to utilize individuals with AIDS due to the challenges they regularly confronted landing

Challenges in Containing Health Care Costs Essay - 1

Challenges in Containing Health Care Costs - Essay Example payments to Medicare Advantage plans will be reduced or how pharmaceutical companies will have to pay rebates to Medicaid plans, among other revenue-generating schemes (Cutler, 2010, p.1131). The question that begs to be addressed, however, is whether they will suffice. Cutler raised the feasibility of the cost reduction requirements, stressing that it is difficult to sustain (p.1131). He pointed out, for instance, how some reductions can only be made once such as how "overpayments" cannot be eliminated twice. It is clear, hence, that there is a need for an effective savings scheme that is consistent and long-term in scope. One of these is the elimination of unnecessary expenditures incurred in erroneous medical practice. According to Chiapelli (2010), medication errors, particularly in the area of patient safety issues affect 1.5 million people and incur billions of dollars in expenses (p.56). In order to treat patient infections resulting from erroneous practices, for instance, an estimated figure of $30 billion is already incurred every year (Scott 2009). Addressing this challenge, thus, can yield huge potentials in terms of savings and the realignment of resources, wherein funds are allocated to areas that need it the most. The current strategies involves variations of mandatory and voluntary regulations such as those implementing process measures, the use of information technology, attention to hygiene, along with performance measures and standards of safety in patient care. Then, there are also mechanisms in place that monitor, maintain, evaluate and improve medical practices. These include public quality reporting and performance benchmarks, including those requirements and evaluation tools in approaches such as incentives-based or pay-for-performance schemes. It is imperative that policymakers are aware of this strategy, especially the benchmarks and their results because they will effectively inform decisions that make public policy. The information

Family Relation Portrayal in Korean Films Essay Example for Free

Family Relation Portrayal in Korean Films Essay It has been said of cinema that it is much lesser an art that it should be because it cannot afford the unpredictable. Therefore it seeks the security of successfully established formulas (Encyclopaedia Britannica 904). This may be the reason why Korean films, like most Asian films, tend to focus on domestic issues. The most important part of Korean life is family, and Koreans are proud of their excellent relationship among family members. Members of the family are tied to each other by very strong bonds. Over the years, however, the Korean family has undergone tremendous change in terms of structure and function. These changes in family structure and function are dramatically mirrored in Korean films. Korean films show viewers about how the Korean family has evolved over the last few years. In addition, Korean films reflect the rapid change that the structure and function of the Korean family is undergoing. Value for Family Family welfare is much more important to Koreans than individual needs (â€Å"South Korea – Language, Culture, Customs and Etiquette†). This may be the reason why Korean families are called a ‘small society’. The action of each family member becomes a reflection of the rest of the family. Koreans put into mind that family is the most important group for themselves and for their country (â€Å"Korean Family†). The Korean value for family is depicted in the film A Romantic Papa, a Korean film released in 1960. This is a story about an employee at an insurance company who is the head of a happy household which consists of his wife, two sons and three daughters. When his company began downsizing, however, he is forced into retirement. He does not tell his family about losing his job because of fear of disappointing them. His children learn the truth as they thought of a way of comforting their father. A Romantic Papa is a film which depicts the traditional Korean family. The film also shows that the father holds supreme power in the family. When the protagonist loses his job, he does not tell his family because he does not want to disappoint them. This goes to show the great value that Koreans place over their families. In an unconventional sort of way, the film also shows the father, who holds supreme power in the family, stepping down to relinquish his authority to the next generation. A Romantic Papa was adapted to the big screen from a popular radio drama. It was directed by Shin Sang-Okk and starred Choi Eun-Hee, Kim Jin-Kyu, Shin Seong-II, Kim Seung-Ho and Joo Jeung-Nyeo. (â€Å"100 Korean Films†). Mr. Park, which was also released in 1960, is another Korean film which depicts the traditional Korean family. The film is about a man who has provided for his children by repairing charcoal fireplaces. He disapproves of the fact that his eldest child is dating a hoodlum. He is also unhappy that his younger daughter is dating her co-worker. He, however, bestows his blessing upon his son when he expresses the desire to marry. His eldest daughter runs away and his son asks his permission to work in Thailand after marriage. The film ends with him accepting the man his eldest child wants to marry while granting permission to his son to go to Thailand. The film is Korea’s representative family melodrama. It reveals the conflict of values through the clash between the protagonist and his children. The film was directed by Kang Dae-Jin. It starred Kim Seung-Ho, Cho Mi-Ryeong, Kim Jin-Kyu and hwang Jeong-Sun. (â€Å"100 Korean Films†) The Extended Family The extended family was the social norm about 50 to 60 years ago in Korea (Bae). This is reflected in the film Festival which was released in Korea in 1996. Festival was directed by Im Kwon-Taek and stars Ahn Seong-Ki. A film about family, Festival is about a renowned writer who received word that his mother had passed away. The death of his mother elicited different emotional responses from various persons. As the funeral begins, so did conflict deepen among his family members. As the funeral progresses, their conflicts find gradual resolution. Festival is about filial piety, a Confucian ideal that places the virtue of caring for one’s parents among all else. Filial piety connotes being good to the parents and to take care of them. It connotes engaging in good conduct towards parents and towards society so as to bring a good name to the parents and ancestors. It also means performing the duties of a job well to obtain the material means to support the parents. The film The Birth of a Family also depicts extended family life. Released in 2006, the first part of the film is about Mi-ra and her trouble-making brother, Hyung-chul. After being discharged from the military, Hyung-chul goes missing. He comes back five years later with a middle-aged woman whom he introduces as his wife. Mi-ra allows them to stay with her at the family home until Mi-ra’s daughter Chae-hyun arrives and the three reach a breaking point. The second part of the film concerns a young woman called Sun-kyung whose relationship with her estranged mother is aggravated by the mother’s relationship with a married man. Her mother dies of cancer, however, and Sun Kyung must care for her half-brother Gyeong-suk. The third part of the film brings together the two story lines with the relationship of Chae-hyun and Gyeong-suk who is accepted in the end by Chae-hyun’s adopted family from the first part of the film (â€Å"The Birth of a Family†). The Birth of a Family was directed by Kim Tae-Yong. It starred Moon So-ri, Kong Hyo-jin, Jeong Yu-mi and Bong Tae-gyu. Extended family is also portrayed in the 1998 film A Quiet Family. This is the story of a family who buys a hotel in the mountains. At first, no one comes to check in at the hotel but after a while a guest checks in and dies. Two more guests arrive and suffer that same predicament, and soon the bodies start piling up. This movie is a comedy but effectively portrays the modern extended family and their relationship to each other (â€Å"The Quiet Family†). The Quiet Family was directed by Ji-woon Kim and starred In-hwan Park and Mun-hee Na. Single Parents, Divorce and Late Marriages It is said that the economic crisis in the late 1990s was the catalyst in changing the Korean family structure in an essential way. Before this, concepts such as single parents, divorce, late marriage and having children at a later age were unheard of to most Koreans. Today, however, this is no longer the case (Bae). Mirroring the theme of being a single parent is the film Mother which is a Korean film released in 2010. Mother is the story of a Hye-ja, a single mother who sells herbs and acupuncture treatments to support her mentally slow son. Her son, however, becomes involved in the murder of a schoolgirl and is thrown into jail. This is when Hye-ja’s quest to prove her son’s innocence begins (Harris). The film shows the hardships and difficulties of being a single parent and what a mother’s love can do for her beloved child. Mother was directed by Bong Joon-ho and starred Kim Hye-ja and Won Bin. The film stayed within the top 50 films on the United States box office. Being a single parent is also depicted in the film A Family which was released in Korea in 2004. A Family is about the extraordinary love between a father and his daughter. Pickpocket Jeong-eun comes back home to a father and an eight-year old brother after being in prison for two years. Her father Joo-suk loves her dearly but does not know how to express it. The film A Family is about troubled relationships and conflict between family members, but above all, it is a story about family in these modern times (â€Å"A Family†). A film that also depicts the hardships of being a single parent is The Way Home, a Korean film that was released in 2002. The Way Home is the story of a spoiled city boy whose single mother ships him off to his grandmother in a rural town. The grandmother is a hunchback and a mute who works hard without complaining. The boy disrespects his grandmother at first but learns a lesson about love and selflessness after seeing all the sacrifices she made for him. The film is a drama about the healing power of love. The unconditional love the grandmother gives to the boy is something that he is not used to. This eventually softens him. He also begins to see the downside to his selfishness (â€Å"The Way Home†). Single parenthood is also shown in Marathon, a 2005 film which deals with an autistic youth training to be a marathon runner. The story is primarily about the relationship between the boy and his mother. Because of his condition, his mother controls various aspects of his life in the name of ‘protection’. The film also tackles the realities of being mentally ill (â€Å"Marathon†). Marathon became the runaway box office smash of 2005. The film marked the directorial debut of Jeong Yun-Cheol and starred Cho Seung-Woo and Kim Mi-Sook. In 2007, the film Cherry Tomato tackled single parenthood by way of a grandfather caring for his granddaughter. When his son is released from prison and steals his savings and his bicycle-drawn cart is destroyed, he ends up trying to steal meat for his hungry granddaughter (â€Å"Cherry Tomato†). This film depicts the love a grandfather has for his granddaughter and the actions that he is capable of doing in the name of love. Cherry Tomato was directed by former television producer Jeong Yeong-bae and starred Sin Goo and Kim Hyang-ki. Meanwhile, the theme of divorce is exemplified in the film The Marriage Life which is a film released in Korea in 1992. The Marriage Life is about a couple who gets married for love despite objection from their family and friends. Their married life seems successful at first until endlessly busy nights made conversation almost nonexistent. Their marriage then begins to suffer. Their clashes began to become intense that they finally resort to divorce (â€Å"100 Korean Films†). Marriage Life was directed by Kim Yui-seok and starred Choi Min-Su and Shim Hye-Jin.

What Is The Ultimate Basis Of Religious Belief Philosophy Essay

What Is The Ultimate Basis Of Religious Belief Philosophy Essay In the article, Are Men ever directly aware of God, James considered mystical states of consciousness as the centre and root of personal religious experiences which encompasses spectrum of experiences, from the unspiritual to the most devotedly profound.  One of his arguments is that, we, humans, are in control of what we believe. This can be cross-referenced from his humanistic perspective in psychology. Moreover, he started his piece by defining the expression, mystical states of consciousness. He built his paper by creating a valid topic of investigation and study by defining mystical states of consciousness as real experiences, which is available to most people. And to prevent verbal disputation and recrimination of the loosely-defined words mysticism and mystical, he proposed four marks that an experience must have to be considered one. He started with ineffability which stresses the defiance of expression in order for the experience not to be mistaken as a state of feeling. Moreover, it must be directly experienced; cannot be transferred to others and the no words can be used to describe it. Noetic quality, on the other hand, which is also so similar to states of feeling, says that mystics experience a state of knowledge, not just an intellectual aha moment. It is all encompassing knowledge which is the knowledge of the Unity that fuses even contradictory thoughts to a whole which penetrates the mystics backbone. Subject claims that they have experience revelations and insights into virtual truths. Transiency and passivity are less sharply marked, but are also usually found in mystical religious experiences. Transiency is a state that cannot be sustained for long; it fades rapidly, and remains out of reach. However, some memory content always remains, and this can be used to modify the interior life of the subject between the instant of their recurrence. When in a mystical experience, individuals do not seem to keenly process the data. It is a passive experience; the subject feels a loss of control, and of being in the grasp of superior command James fourth mark. These four qualities mark is what he called, the mystical group. These four marks of mystics and mysticism state forms a distinct region of consciousness. Later, James goes on to suggest that these experiences occur as our field of consciousness increases. James offers variety of experiences that he wants to categorize as mystical, extending from the most trivial to the most important. And he cited examples of their lower grades. He relates this to the power of poetry and music. He also mentioned dà ©jà   vu, a sudden feeling which sometimes sweeps over us of having  been there before. He sees this sort of experience as making us imprecisely conscious of the likelihood of things beyond our normal perceptions. There are degrees of what James calls  mystical consciousness. For these, the writer merely quotes from people who have experienced them. One of the subjects describes being visited by trance states in which awareness of the world was annihilated, leaving a sharp awareness of the self. This brings him to the contemplation of what we to-day call drug-induced states, the consciousness produced by intoxicants and anaesthetics, especially by alcohol. The writer states that his own experience of  nitrous oxide intoxication  has led him to the conclusion that our normal waking consciousness is but one especial type of consciousness. Continuing his survey, James now reaches  religious mysticism pure and simple. This is where the experience is of the presence of God. As one of the writers quoted says, I was aware that I was immersed in the infinite ocean of God. He completes his survey of the range of mystical experiences by looking at  its methodical cultivation as a component of the religious life. He starts with yoga, the experimental union of the individual with the divine  and the various levels of contemplation in Buddhism. Then he goes on to quote at considerable length an account that offers insight into Sufism. Finally, the writer comes to the mystical theology of Catholicism as exemplified in three Iberian mystics, St John of the Cross, St Ignatius Loyola and St Teresa of Avila. Two concerns that the writer dwells on are sense of revelation and tonic effects of mystical states Illumination and Ecstasy. Thus St Teresa reports on the one hand on receiving privileged insights, and on the other hand on experiencing rapture of the mind and senses. Moreover, five negatives have been described; however, the main benefit that James seems to see in all this is an  overcoming of all the usual barriers between the individual and the Absolute. There is oneness and both parties are aware of it. Before concluding, he characterized the general traits of the mystic range of consciousness as whole pantheistic, optimistic, anti-naturalistic and harmonizes best with twice-borness and the so-called worldly states of mind. In conclusion, the writer made three points. First, the subjects of mystical experiences are themselves totally convinced by them. Second, there is no reason why other people should share that conviction for different subjects experiences generate different messages. James suggests that mystical experiences, viewed overall, are non-specific in doctrinal content. Third, mystical experiences prevent us from rejecting out of hand the possibility of a world beyond our senses. The supernaturalism to which they persuade us may, interpreted in one way or another. The significance of keeping the meaning of mystical states of consciousness value-neutral was pointed out by James. Furthermore, he explains that all mystical experience, whether positive or negative, deserves recognition as available states of consciousness. He does not debate whether they are a superior or inferior form of consciousness; instead he points out that mystical states include truth and deceit, gratification and pain. His approach is subjective rather than objective and I think he makes some valid points concerning how we judge the faith claim by other people. It was right to respect the personal belief of serious spiritual believers; likewise it is right that what they believe to be true should not be imposed on anyone for them to believe. We all have spiritual needs that somehow, someway when put together build our fragmenting self. Furthermore, he didnt investigate developed patterns of various religions rather he was interested on the experiences that formed the basis of the formal expressions. He has no time for time-honored religion, or theology, rather, he focuses on the mystical, individual life-changing experiences people have in sensing the presence of a higher power. He gave a humane analysis which cleared the empiricists. Indeed, he sets it as his task to evaluate whether religion is good as a social force, and concludes that it is, though with some important caveats. This leaves us with an essential account of what religion truly means and the way in which it is or can be intertwined with social, political and other factors. It lets us unravel such threads in an effective way, and shows us that religion in its essence is not the cause behind all the worlds evil and or good. Rather, religion is a fundamental dimension of consciousness. He concludes that there are other types of truth that we are not usually conscious of and that mystical states give us some hint. Moreover, it interesting that he appears to rebuff and demonstrate flaws in every proof of Gods existence but at the same time believes God is real because He has genuine effects. In his paper, religion was examined from a purely pragmatic perspective. It focused on the individual connection of one individual to the heavenly. Moreover, it was remarkable that the characteristics of religious experience were connected to a range of other phenomena such as drunkenness, ghostly visions, optimism and diseases without any anti-religious schema. It offers less in terms of experimental results since it is impossible to agree on an epistemological point of reference for spiritual matters. So, he provides a virtual catalog of anecdotal references from which to deduce his observations. His answer, of course, is an assorted bag, a cognitive dissonance that is tentatively positive, but not definitively so. This article is not just an assessment but a search for the legitimacy of religion, the reality, and the unity. It is neither an endorsement nor a tearing-down; it does not walk with a particular faith. It is a scientific and philosophic look at religion and one that does not simply dismiss faith as foolish primitive garbage. A foremost flaw in the work is that he dispatches entirely with the historical, institutional, and intellectual mechanisms of religious praxis. While it could be said that these components were anterior to his psychological concern, the manner in which they are done demonstrates a narrow purview of what religion is. Despite this admirable aspiration for reconciliation, he leaves the reader uncertain of what road to take. No matter what his convictions, systematic theology will never voluntarily submit itself to the methodological considerations of empirical science, nor vice versa. Perhaps only in the past decades has the passion for disproving religion subsided enough to allow researchers to make meaningful steps in dialogue between the disciplines. Additionally, his breakdown of four common attributes of the mystical experience primarily the noetic quality, have really been a useful in assessing ones mystical experience. On the other hand, the article A skeptical View of Mysticism by Bertrand Russell started with a presentation of another possible source of knowledge in religion aside from science, which may be properly described as revelation. According to him, we accept the results of studies as truths which we have never conducted or had firsthand experience, and so, mystics might also claim that their source of knowledge is also unquestionable. He admitted that this point is difficult to argue because, people who have mystical experiences would justify that their claim as unquestionable as so with scientific findings of people. Furthermore, he compared the verifiability of science over religion and says that it is useless to attempt an argument that will appeal to the man who has himself enjoyed mystic illumination. He emphasized the importance of the scientific ways of acquiring knowledge as opposed to mystical experiences which cannot be tested. He also stressed the point that mystical experiences are not transferable, so, science should have no expectation as to the result. Moreover, he raised the point on our acceptance of truth, that we, as critical thinkers should not recognize things/events as true without sufficient evidence and has not passed the intra- and inter- subjectivity tests. However, this can also be contradicted by mystics by saying that science should be neutral and should view theirs on their procedures. Furthermore, he stated that the chief argument in favor of the mystics is their agreement with each other. However, mystics vary in the way they give verbal expressions to their experiences, and so he enumerated three things that successful mystics maintain. First, all division and separateness is unreal, and that the universe is a highly indivisible unity. Second, the evil is illusionary, and the illusion arises through falsely regarding a part of self-subsident. And lastly, the time is unreal, and that reality is eternal, not in the sense of being everlasting, but in the sense of being wholly outside time. These traits, however, according to him are just representative sample of the whole. Russell built further arguments by instructing the readers to image that they are in a law-court, seeking to decide on the credibility of the witnesses who claims to assert these three assertions. He demonstrates an argument, makes the possible reaction of both sides, then critics it. He started with the differences of the belief of mystics wherein he cited examples such as the Virgin of the Christians which would be disagreed by Protestants, the Archangel Gabriel and such. Indeed, Christians, Muslims, Buddhist, etc. would discredit and brand each other as untrustworthy. However, he said that mystics would argue that everyone should respect each others belief and wouldnt focus in their differences but instead look unto their similarities to strengthen their claim concentrating on the above mention things they tend to uphold. Then he asks what test can be applied to their unanimous evidence. Russell said that first hand information is vital in order to make someone believe your claim and this is promised by scientific investigations. Nonetheless, this questions yields to various answers such as a receptive frame of the mind, humility, fasting religious mediation, and breathing exercise. And so, if we succeeded, according to Russell, to feel in a certain time that time is unreal and experienced a state of mind that they describe, how then, shall we assess its reliability when we reverse to our normal states? Furthermore, mystics agree about the unreality of time. Russell said that if time is unreal, there would be no sequence of events and the cause and effect relationship of what we do would be nonsense. Our time markers for time such as before, after, tomorrow would become just mere utterances. Therefore, there would be no events; were just lost in the vastness of the cosmos, embracing what is said to be real in the temporal world. And if so, there would be neither improvement nor deterioration, no distinction between sorrow and happiness. And such views, according to Russell exterminate not only science but prudence, hope and effort which does not go along with what is important to religion morality and worldly wisdom. Mystics, however, would not accept this conclusion but urge doctrines which teach such. Russell cited Dean Inges disagreement with the region that focuses on evolution that stresses temporal process. Russell found himself in harmony with Inge, however, sought more than that, more inferences. It is imperative not to distort the doctrine of mysticism, in which the author thinks, there is a core of wisdom. Let us see how it seeks to avoid the extreme consequences which seem to follow from the denial of time, said Russell. The philosophy from Parmenides to Hegel is an example wherein the distinction between what he calls, reality and appearance, the way of truth and opinion. Difficulties could arise, however, at this point because if the relationship between them would become so intimate, all things whether pleasant or not would have their counterparts in reality, and if the relation is too limited, inferences cannot be made about the character of appearance to reality and reality would be vague Unknowable. On the other hand, he said that pantheism would be very difficult to avoid for Christians because if the world is only apparent, God created nothing, and the reality corresponding to the world is a part of God; but if the world is in any degree real and distinct from God, we abandon the wholeness of everything, which is an essential doctrine of mysticism, and we are compelled to suppose that, in so far as the world is real, the evil which it contains is also real. The Bishop of Birminghan also rejected all sorts of pantheism because if a man is actually a part of god, the evil in man is also God. Russell then moves to another argument which is the mystics denial of the world of sense. Assuming that the world reality is used in the context of law-courts, there would be no doubts in rejecting their claims because of the inconsistency of their testimonies and mundane moments. This resulted to the scrutiny of another sense which is emotion. And what Russell claims is that mysticism is an emotion and not a fact which does not assert anything and cannot be confirmed nor contradicted with science. Furthermore, he reiterated that science only demands a person on normal eyesight, normal consciousness, and normal behavior as opposed to religion which demands physical, psychological and mental alteration. He therefore concluded that mystical states which demands abnormal physical condition are just abnormal perceptions while normal perception, which is proved to aid in our life have correspondence with fact. He said that mystical experiences as emotions may have been the one responsible for providing breath, calmness and profundity wherein self-centered desires are dead, and the mind serves as a mirror of the infiniteness of the cosmos. And the assertions from these feelings are inessential for he cannot accept any method of arriving at the truth except of science. And that evil and good may have rooted from false beliefs. This article remains too rigid makes it sure that science is the only way of knowing things. Russell, till the very end of his article asserted that he cant accept other ways to verify the truth of a claim. This I disagree. As much as philosophy is concerned, I am deeply inclined of why David Hume included emotions and ideas as source of truth and or knowledge. No one, till now have solved this misery, I guess. Indeed, we are aware of the development of the pragmatic theory of truth which however, failed because of the relativity of human behavior. As the famous quotation goes, Experience is the best teacher. And I believe that there are things which we cannot share or make other people to believe because of the individual differences and experiences we have. We are unique individuals not just in our thoughts but in the biological foundation DNA. We even dont know ourselves much thats why we still use Freuds unconscious mind. Freuds theories were never proven correct; however, it is still used because nothing was used to verify its credibility. Same goes with religion, the metaphysical concepts that they have introduced has affected our lives and thats why we believe in it. It is faith, and we dont question it. Moreover, the contemporary issues that have arisen were about the dispute between evolution and creationism. It is a common misconception that they are contradictory to each other. That one must believe and choose between the two. We must take into account that evolution answers the question HOW and creationism answers the question WHO. Furthermore, I believe on both yet I am more convinced on creationism. Just like mysticism which miracles comes on unexpected times, felt the power and the good feeling it brings, the innate satisfaction and joy which is beyond comprehension is a manifestation that there divine intervention. This I believe on religion that there is divine being who makes all things possible which also depends on the persons beliefs and acts. It is the core of wisdom and knowledge that is applied to do the right thing or the other way around. It is the application of what we learn and experienced that leads us to what we believe and wanted to happen. What we act, do is nothing unless we can discern if it is right or wrong. This is what keeps us moving, changing, and progressing. This, however, when not carefully considered also cause adverse effects. I would like to connect this with Julian Rotters Locus of Control which tests whether individuals are governed by themselves or by faith or destiny. Because of my assertions in this paper, you may say that I have low locus of control, that my philosophies in life are dependent upon external situations.. Actually not, I am in the middle. I believe that I am responsible for my life; I am in control of what happens in my life. However, we cannot deny the fact that we are cultured affected by social interactions. As Plato has said, we are social animals. Furthermore, everything happens for a reason, everything in life is so interconnected. I have met people whom I wasnt connected to for 6 years and now weve become best of friends. Though, I believe that I am the one in control of my life, my beliefs however, are affected by outside forces, I have learned much from Russells argument; however, I am firm with my stand that we are free to choose about our basis of religious belief. He should not be enmeshed in determining if religious experiences might or might not be true, but should determine whether anything practical results from them. Finally, both of the essays have classified religious belief as emotion, and it is. The only difference is that the first accepted it in a humanistic way and the other has done it otherwise. Now, what is my ultimate basis of religious belief? It is subjective spiritual rather than existential. We have our own beliefs but its how we act that matters, how it affect ourselves and the people around us. Its the truth of life that matters. Science itself does not claim that they are the ultimate truth; they only claim that they are presenting the best interpretation of things so far. So does with religion, it is the best way we have interpreted our faith so far.

The Jonestown Massacre :: Papers

The Jonestown Massacre The Jonestown massacre was a horrible tragedy, which took the lives of over 900 innocent people and could possibly be the most corrupt and horrific experiment the American government has ever done. To get to know about the massacre, you have to know a little about the man behind it all, Reverend Jim Jones. Jim Jones was the son of a Klansman and considered himself to be a reincarnation of both Jesus and Lenin. (Lenin was a Russian revolutionist who helped bring about socialism in Russia.) They say he was paranoid of the American government, but later, it was found that he worked for it. He was a well-known person in San Francisco because he was the leader of the People's Temple and also because of the fact that he was the Chairman of the Housing Department and he and his church won many humanitarian awards. He was called "Father" by members of the People's Temple. The People's Temple was the so-called "church" that Jones established. People joined the People's Temple for different reasons; a political statement, structure, discipline, or a way to escape from violence, alcohol and drugs. Whatever the reason they joined for, when they got in something kept them there. Jim Jones was a mastermind at brainwashing, and that's just what he did to all of his followers. He had many tactics; he was an excellent speaker and was amazingly convincing, he staged fake healings, and used narcotics on his followers, so they would believe almost anything. As he was doing all this brainwashing he was stealing money from the people, raping the young women and girls of his church, and on top of it all, murdering those who seemed a threat to his church or attempted to leave. Eventually, The People's Temple was being investigated by the police, so Jim Jones moved it to the jungle of Guyana, he called this place Jonestown. Jonestown was his idea of the perfect community. It was based on the ideals of socialism and communism, and everyone worked

Essay example --

MSA University Faculty of pharmacy Pharmaceutical Microbiology PM 203 Name: Dina Ahmed Abd El Fattah Hegab ID# 111797 Group: C Under Supervision of: Dr. Reham Wasfy â€Æ' Disinfectants Disinfectants Can be applied to any non- living objects ; as this substance can destroy the microorganisms living on its surface. The Bacterial spores is kind of resistant to the Disinfection , it doesn't necessarily kills it, thus not necessary kills all the microorganisms. Unlike the sterilization – that is extreme physical (and/or) chemical process that kills all types of life- it is less effective in results. Disinfectants are not like any other antimicrobial agent as antibiotics that kills the microorganisms living inside the bodies or the antiseptics that kills the microorganisms on a living tissue it is even not like biocides that don't just kills the micro organisms, but also kills all types of life. Disinfectants simply cause damage to the microbe cell wall or it interferes with its metabolism. More about Disinfection†¦Ã¢â‚¬ ¦.. Disinfection are by nature toxic to human beings and animals, as most of the modern Disinfection contains the substance bitrex which is considered to be the bitterest substance ever, this substance is used as a safety measure and is added to discourage the ingestion. Disinfectant Types can be divided into two main groups; which are oxidizing and non- oxidizing. 1- Oxidising disinfectants : It works by the oxidization of the microorganism's cell membrane; this leads the cell to death. In the oxidizing disinfectants both the components oxygen and chlorine exists heavily, as they are both strong oxidizers. 2- Non-oxidising disinfectants: It operates by disturbing the phospho-lipid molecules that make- up the ... ... to be kept in a temperature of 16  °C to 18 °C for 24 hours then leave it to be chilled for 1 hour before starting the test. References: 1- Holchem- leader in the speciality chemical manufacturing industry Available at : http://www.holchem.co.uk/disinfectant-types.aspx 2- Holchem- leader in the speciality chemical manufacturing industry Available at : http://www.holchem.co.uk/disinfectant-tests.aspx 3- The Egypt Germany disinfectant company Available at : http://egypt-germany-disinfection.com/index.php/products/ahd-2000-menu-item 4- The Egypt Germany disinfectant company Available at : http://egypt-germany-disinfection.com/index.php/products/2013-02-02-09-45-28 5- Wikipedia, Available at : http://en.wikipedia.org/wiki/Disinfectant 6- The Egypt Germany disinfectant company Available at: http://egypt-germany-disinfection.com/index.php/products/lysoforminspezial

Continuous Deionization and Continuous Electro Deionization Systems. Essay

Continuous Deionization and Continuous Electro Deionization Systems. Our electrodeionization systems remove dissolved inorganics effectively and do not use any chemicals, which translates into cost savings. They require no chemical regeneration, no chemical disposal, no resin disposal, and low energy. These systems could reduce operating costs within your water treatment system, provide a safer workplace and require fewer regulations. The main usage of EDI systems are in electronics, pharmaceutical, power generation, and cooling tower applications. Our water experts can answer any questions or concerns that you may have. How does EDI and CEDI work? Electrodeionization utilizes an electrode to ionize water molecules and separate dissolved ions (impurities) from water. It differs from other water treatment technologies because it does not use chemicals and is usually a pretreatment to reverse osmosis (RO). EDI is a continuous process. The ion exchange resins are being continuously being regenerated by the DC electric field. There is no â€Å"breakthrough† of ions as happens in conventional ion exchange operations, therefore the quality of the water remains at a constant high level of purity. The electric field also provides a bacteriostatic environment inside of the EDI cell, inhibiting the growth of bacteria and other organisms. commercial/industrial ion exchange systems and water deionizers. Total water provides ion exchange systems for production of high purity water. Our ion exchange systems utilize water deionization and demineralization to remove undesirable ions and replace them with acceptable ones. These ion exchange systems are used to purify water for laboratory, biotech, pharmaceutical, medical, food and beverage, hydrometallurgical, metals finishing, chemical and petrochemical, ground and potable water, nuclear, softening, industrial water, semiconductor, power and other applications. Our certified ion exchange water experts can address any questions or custom industry applications that you may have. The deionization process uses synthetic ion exchange resin to remove dissolved solids from water by ion attraction and exchange. This synthetic resin is charged with either hydrogen (H*) or hydroxide (OH) ions which causes the resin to release their ions in exchange for the positively charged cations (Mg+2, Ca+2, Na+, etc.) which may be present in the raw feed water supply. Two typed of deionizers are commonly used, mixed bed and separate bed. A  mixed-bed deionizer combines both cation and anion resins in a single vessel. Mixed-bed deionizers can produce very high quality water that approaches the theoretical limits of purity (18.24 megohm-cm resistivity at 25C) and natural ph of 7.0. A separate bed system consists of separate vessels of cation and anion resin. Separate bed deionizers have the economical advantage of 16-40% greater. Custom water demineralization systems for your water needs. Demineralized water (also known as Deionized Water) is water that has had its mineral ions removed. Mineral ions such as cations of sodium, calcium, iron, copper, etc. and anions such as chloride, sulfate, nitrate, etc. are common ions present in water. Deionization is a physical process which uses specially-manufactured ion exchange resins which provides ion exchange site for the replacement of the mineral salts in water with water forming H+ and OH- ions. Because the majority of water impurities are dissolved salts, deionization produces a high purity water that is generally similar to distilled water, and this process is quick and without scale buildup. Demineralized water systems are the main equipment used in the preparation process of high purity water and treatment water. convenient production of high quality water with less capital investment. Unlike permanent-bed deionizers, portable deionized water systems do not require capital investment, chemical handling, waste management or maintenance. Even though they are portable, they can be used for many high purity water applications such as laboratory, dialysis, pharmaceutical and other industrial applications. The systems are more flexible for different applications or flow rates and easier to integrate into treatment systems. Our certified water experts can help determine if a portable DI water system would work for you. How does portable deionization work? It uses ion exchange resin in movable tanks or cylinders. These tanks are typically lined, fiberglass pressure vessels of varying sizes (usually volumes of .25 ft ³ to 3.6 ft ³). Each size will accommodate specific total production capacities and flow rates to fit various situations precisely. Service deionization is a clean and simple way to produce purified water. All of the equipment, regeneration, maintenance and repair is provided by  the service company. The deionizers are installed on your tap water and operate on line pressure to provide ionic contaminant removal. Eventually the ability of the deionizers to remove ionic impurities becomes exhausted and the service exchange company sends a serviceperson to remove the tanks on site and replace them with freshly regenerated units.