The Lie of the Land :: Haydn Middleton Davids Story

The Lie of the Land The Lie of the Land, written by Haydn Middleton, is a novel about protagonist David Nennius and his past, present, and future. David tells readers about his past through sections entitled "David's Story," a narrative that he is writing in which he reveals secrets about his conception, birth, life, and impending death. Through this, we learn that David is the son of the sky and that there is a woman who has claimed him as her own. This woman haunts him with the statement "I know you, I have found you, and I will not let you go," and in the end, he will "dance in the brightest light the dance of death at the gateway to Albion" (p. 84-85). He constantly lives in this woman's shadow and cannot know happiness with another, so after his is married to Melissa and fathers a son, Art, David knew "that he would dance before his time" and "that there would be more than one end" (188). In this so-called "end before the end," David found his 13 year old son being forced to give a man oral sex in a bathroom in a park, and, outraged, David kills the man. Soon after, Melissa and Art leave, and after some time, David believes that he is given a new beginning when he finds a man named Quinn at his allotment on top of the mound under which he had buried the man he murdered. In time, David loses faith in this false hope and believes that he has to die to atone for what he has done. This he shares with a girl named Rachel whom he meets at the Good Samaritan center. When Quinn and Rachel find David's Story, they are convinced that it is "the beginning of a very long suicide note," and the two intervene to keep David from taking his own life (154). Middleton, Haydn. The Lie of the Land. New York: Ballantine Books, 1989. Ordinary People Ordinary People is a novel about an adolescent boy named Conrad Jarrett. The story begins after Conrad has returned home from spending eight months in a hospital for attempting to commit suicide after he was involved in a sailing accident in which his older brother Jordan was killed. In the accident, a storm arose while the boys were on the lake with their sailboat. The two worked to control the boat, but it tipped and they fell into the icy water.

Lactase Enzyme Essay

This lab will examine the specificity of an enzyme (lactase) to a specific substrate (lactose). Students will observe the actions of the enzyme and how shape is important to enzyme reactions. Background information: Lactose, the sugar found in milk, is a disaccharide composed of glucose and galactose (both six-sided sugars). Sucrose, ordinary table sugar, is also a disaccharide composed of fructose and glucose. Glucose is a six-sided sugar and fructose is a five-sided sugar. Lactase is an enzyme that breaks lactose down into galactose and glucose. Lactase can be purchased in pill form by people who are lactose intolerant. These people lack the enzyme, lactase, and cannot break down the sugar lactose into its component parts. Although lactose is similar to sucrose, lactase will break down only lactose because of the shape of the sugar. In this lab, you will see lactase break lactose down into galactose and glucose. You will also observe what happens if the shape of lactase is changed due to heating. Materials/ resources: * Lactase tablets: these can be bought in any drug store or grocery store. Fifteen milliliters of milk: any milk will work. Water: used for dissolving the lactase tablet, dissolving the sucrose and boiling the lactase. * Sucrose: five grams per group. * One hundred milliliter graduated cylinder/ten milliliter graduated cylinder: measuring water and enzyme amounts. * Three four hundred milliliter beakers: used for dissolving the lactase tablet, dissolving the sucrose and boiling the lactase. * Five test tubes: these tubes hold the different solution mixtures. * Test tube rack: hold the test tubes. * Marking pencil: mark the test tubes so that confusion does not occur. * Clock * Hot plate with a Pyrex test tube for denaturing the enzyme. Glucose test strips: these strips can be found in any drugstore. Stirring rod: helps to mix up the lactase tablet in the water. Lab procedures: 1. Gather the materials. 2. Label the test tubes with the following labels: 0 A. Test tube with skim milk and enzyme solution. B. Test tube with skim milk and water. C. Test tube with skim milk and denatured enzyme solution. D. Test tube with sucrose solution and enzyme solution. E. Test tube with sucrose solution and water. 3. In test tube A add two milliliters of skim milk and one milliliter of enzyme solution. 4. Time for two minutes and test for glucose with the glucose test tape. Record this data in table 1. If there was glucose present mark a ‘+’ in the table. If glucose was absent, mark a ‘-’ in the table. 5. In test tube B add two milliliters of skim milk and one milliliter of water. 6. Repeat step 4. 7. In test tube C add two milliliters of skim milk and one milliliter of denatured enzyme solution. 8. Repeat step 4. 9. In test tube D add two milliliters of the sucrose solution and one milliliter of enzyme solution. 10. Repeat step 4. 11. In test tube E add two milliliters of the sucrose solution and one milliliter of water. 12. Repeat steps 4. Results: Glucose Presence in the Following Solutions| Type of Solution| Positive or Negative Glucose Result| Test tube A: milk and enzyme solution| Â  | Test tube B: milk and water| Â  | Test tube C: milk and denatured enzyme solution| Â  | Test Tube D: sucrose solution and enzyme solution| Â  | Test Tube E: sucrose solution and water| Â  | | Conclusion and Questions: 1. Diagram and describe the lactose and lactase reaction (may need to research this). 2. Why did the enzyme react to lactose but not to sucrose? 3. What happened when the enzyme was boiled? 4. Another way to affect the enzyme is by lowering the pH of the solution. However, lactase is supposed to be able to work in the stomach. Would lowering the pH of the enzyme solution affect the enzyme? Why or why not? 5. What type of reaction is this? Dehydration or hydrolysis? Content to be covered in conclusion paragraphs: It should explain the general conclusions of the lab. May refer back to background information to help explain the conclusion of the lab. Should refer back to the GENERAL data in the results. Restate the purpose and state whether the hypothesis was correct or not and why. Clearly state and explains how at least THREE errors may have occurred in the lab. Also explains common pitfalls a person SHOULD avoid.

South Canyon Wild Fire

Luke MasieroMay 4, 2012Argumentative essayWRTG 3020 Children Shouldn’t Play With Fire The South Canyon Fire that burned Storm King Mountain for ten days during July of 1994 remains one of the most tragic fires in Colorado’s history. But what truly makes this catastrophe a great tragedy is how easily it all could have been avoided. In book Fire on the Mountain John Maclean tells the true story of the South Canyon Fire and mistakes made that caused this disaster.There are many questions surrounding the South Canyon Fire tragedy, why did it take so long for government agencies in charge of forest fire suppression to fight this fire, and how were the firefighters in South Canyon not informed of the deadly conditions that took their lives? Communication and cooperation between forest service agencies is essential to coordinate equipment and men when attempting to fight a forest fire the magnitude of The South Canyon fire. In Colorado during July of 1994 the cohesive elements were missing among the forest service agencies in western Colorado.The lack of communication and cooperation fueled by childish rivalries between the Bureau of Land Management (BLM) Grand Junction District and the Western Slope Coordination Center prolonged the suppression of the South Canyon Fire causing it to grow out of control taking the lives of 14 fire fighters. These rivalries over jurisdiction, resources and reputation hindered communication efforts, and halted resources from arriving at the South Canyon Fire to attempt early suppression efforts.Both Forest Services claim that due to the great number of large forest fires burning in Colorado the summer of 1994 the BLM Grand Junction District and Western Slope Coordination Center were short on men and equipment and searched for help among other agencies who had to be certain the South Canyon Fire was an imminent threat to people or property before they could dedicate men and resource to a site. Despite multiple red flag warn ings the South Canyon Fire burned for days until it was recognized as a top priority.When 30 year fire veteran Mike Lowry arrived at the Western Slope Coordination Center to assist with this crisis of forest fires in western Colorado he was immediately concerned â€Å"Cooperation, the touchstone of modern firefighting was virtually nonexistent. Instead Lowry found competition, jealousies, and outdated thinking and policies. † increasing the difficulties of dealing with the South Canyon Fire (Maclean 24).The rivalry between the BLM’s Grand Junction District and the Western Slope Coordination Center dates all the way back to 1978 when the Western Slope Coordination Center was given responsibility for coordination of air support for 11 fire districts, the situation here was that the Western Slopes new responsibilities overlapped with jurisdictions and functions held by the BLM (Maclean 31). This friction between the BLM and the Western Slope Center stunted valuable resour ces from being deployed.Maclean noted that Lowry reported seeing fleets of air tankers under Western Slopes control sitting idle each morning when weather conditions were optimal for fighting fires, but it was the BLM’s Grand Junction District responsibility to request these tankers. In an attempt to save money and not over pay Western Slope, the BLM would hold off until the afternoon to request tankers, enhancing the risk of fire growing but reducing costs (Maclean 25). If the BML had requested the tankers from Western Slope earlier, the tankers could have doused the South Canyon Fire on July 3 when it was small and avoided death and destruction.Instead they delayed suppression efforts and a fire that would have cost only a few thousand dollars to maintain ended up costing millions of dollars destroying hundreds of acres and ending the lives 14 fire fighters. As the days passed the South Canyon Fire was growing yet â€Å"nobody at the BLM was calling for help† (Maclea n 25) without relaying this information other offices were cut out of the loop which further delayed action in South Canyon (Maclean 32). The BLM Grand Junction District’s lack of communication lead other agencies to accuse their personnel of â€Å"controlling all the shots†(Maclean 32).On July 3 time was of the essence and since the BLM was not making any calls, Lowry took the initiative to do so. Lowry needed more men and resources than the western Colorado districts could provide and the only place these necessities could be attained was from the National Interagency Fire Center (NIFC) in Boise (Maclean 26). Since the BLM’s Grand Junction Districts communication did not travel far the South Canyon Fire crisis was not know and it would take 24 hours for the much needed reinforcements from Boise to land in Colorado, valuable time that allowed the South Canyon Fire to run wild (Maclean 26). Despite all the idiculous time wasting displayed by the BLM Grand Juncti on District and the Western Slope Coordination Center Managers from both agencies claimed they did everything in their power to fight this fire. In defense of their actions managers from the BLM Grand Junction District and Western Slope Coordination Center recall the climate and weather during the Colorado summer of 1994. Colorado was experiencing a drought along with intense heat, creating an environment very susceptible to fire so the BLM â€Å"announced an aggressive policy of attacking all fires as soon as they were spotted† a policy they intended to uphold (Maclean 4).When powerful electric storms struck western Colorado early in July 1994 the BLM reported 15 forest fires in the Grand Junction District (Maclean p. 7). According to the BLM’s new police they needed to attack these 15 fires but they did not have enough fire fighters to be every where at once. The BLM Grand Junction District would have benefitted from the use of planes on some of the smaller fires in inaccessible locations but the BLM director for Colorado, Bob Moore, stuck to an older policy â€Å"allowing no air tanker to drop retardant unless a crew was on the ground to cover it up† (Maclean 25).Moore and other upper management also claim they did not become involved in the incident until after it was evident there was a disaster on their hands, since the South Canyon fire did appear to be less wild than other fires in Colorado during this time the BLM did not mark it as a high priority fire. The BLM and Western Slope agencies required more men. In an attempt to help the BLM and Western Slope Lowry tried to order a huge quantity of fire fighters from the Rocky Mountain Coordination Center, twenty crews amounting to 400 people but they never came (Maclean 26).This was due to managements at the Rocky Mountain Coordination Center they simply did not know how to go about getting that many people together and transporting them to South Canyon (Maclean 26). Finally Lowry tur ned to the NIFC for help asking them to provide any additional crews of fire fighters or equipment so that he would be prepared when the fire did get large. NIFC is very hesitant to commit crews and equipment before an out break in the fire occurs (Maclean 29).This is a difficult decision for the NIFC because during fire season lots of fires do occur the problem is, not knowing where and when the worst fires strike, the NIFC wants to ensure that their assistance is truly need. The BLM and Western Slope Coordination claim that they made every effort to get more fire fighters and equipment to South canyon but the other districts and agencies they went to for help did not see the severity lurking beneath the smock column in South Canyon and decided to allocate their resources else where.It is only natural for the BLM Grand Junction District and the Western Slope Coordination Center to defend their actions, but there is so much evidence that points to the lack cooperation between these neighboring agencies that it is difficult not to see a correlation between the tragedy and uncooperative attitudes. The bad blood between the BLM and Western Slope created by their rivalry created a terrible dynamic one that never stood a chance against a Fire like the South Canyon blowup.A catastrophe of this magnitude was predicted in an audit conducted by BLM officials from other districts. These officials reported â€Å"differences in resource management philosophies, personalities, misconceptions about the use of prescribed fire, had an unclear understanding of the position roles and responsibilities seem to have created a difficult situation with respect to the management of fire†, they couldn’t have been more spot on (Maclean 31).Team work and cooperation are vital when fighting fires, the different crew members ranging from Hot Shots, Smoke Jumpers and members of management have to work together cohesively to have the best chance of putting out a fire quickly a nd safely. The relationship between the BLM’s Grand Junction District and the Western Slope Coordination Center was far from cooperative. Their inability to work together because of an immature rivalry prolonged their fire suppression efforts to a point that their actions or lack there of attributed to the death of the 14 fire fighters who lost there lives during the South Canyon Fire.Fighting forest fires is a dangerous and deadly occupation, it is unacceptable for such childish behavior to be present in these government agencies who are meant to protect the property and people of the United States. It’s impossible for the BLM and Western Slope Coordination Center to save anyone if the agencies are fighting amongst them selves. Something needs to be done to create a sense of unity among the BLM Grand Junction District and the Western slope because their oor relationship affects districts throughout the state. One possible solution would be to have fire fighters switch places with another fire fighter from a different district only for about two weeks. This would allow the different district to inter act and better get to know one another. Regardless of what the solution is something must be done, before another fire consumes more lives. Work Cited Page Maclean, Norman. Fire on the Mountain the True Story of the South Canyon Fire. New York: William Morrow, 1999. Print.

Emotion of the circumstance Essay

‘†¦ Often did my human nature turn with loathing from my occupation, whilst, still urged on by an eagerness which perpetually increased, I brought my work near to a conclusion. ‘ The opening of chapter 5, the climax of the story where the monster is brought to life, is a clear example of the use of the literary device of pathetic fallacy, where, in this case, the weather matches the emotion of the circumstance. There are also several more examples of this throughout the chapter. ‘It was on a dreary night of November that I beheld the accomplishment of my toils.. ‘ ‘Morning, miserable and wet, at length dawned,’ ‘†¦ although drenched by the rain which poured from a black and comfortless sky.. ‘ The ‘moment of creation’ is the most detailed of all, and excites the reader with the rich descriptive content. It also gives the reader a chance to compare their idea of what the monster looks like (having been influenced by film versions, comic versions or other forms of media) to how the monster is set out in the book. The description given by the book is as follows: ‘His yellow skin scarcely covered the work of muscles and arteries beneath; his hair was of a lustrous black, and flowing; his teeth of a pearly whiteness; but these luxuriances only formed a more horrid contrast with his watery eyes, that seemed almost of the same colour as the dun white sockets in which they were set, his shrivelled complexion and straight black lips. ‘ In comparison to modern literature, there is a lot of description within this novel, the above quote is an example of this. To a modern audience, the fact that there is lots of detail makes the story seem slow moving, yet it provides a good build up right up until the end. Also, at Mary Shelley’s time, when the book was published, reading was an engaging form of entertainment, so the vast array of detail would have been enjoyed and appreciated a lot more and would have enhanced the experience for readers of the time. The story is structured well throughout, and the narrative structure, in particular from the different characters (Captain Walton, Frankenstein, the monster), is unexpected and adds to the tension, as well as allowing the reader to see the story from all points of view, and to enable the reader to empathise with the monster in his situation where he would otherwise be treated as the villain. Merely the fact that Frankenstein has been adapted many times into films, long detailed descriptive books, plays, radio, comic books, cartoons and the like is evidence that we, today, are still interested in it. All of the things I have mentioned beforehand all work together to continue to draw people to the book. Interfering with nature One of the main ‘lessons’ within the story itself is undoubtedly to respect God as the supreme creator- there are lots of examples in the text that warn against interfering with nature; Victor himself warns Captain Walton, a young ambitious explorer who has set foot into the unknown (an area of the north pole, which, at that time had remained undiscovered) ‘You may easily perceive, Captain Walton that I have suffered great and unparalleled misfortunes†¦. You seek knowledge and wisdom, as I once did; and I ardently hope that the gratification of your wishes may not be a serpent to sting you, as mine has been†¦ when I reflect that you are pursuing the same course, exposing yourself to the same dangers which have rendered me what I am†¦ ‘ Also when telling his story to Capt. Walton he constantly reflects on what has happened, thinking about the consequences of his actions, and the consequences and implications that have resulted from his taking science too far. ‘Learn from me†¦. at least by my example, how dangerous is the acquirement of knowledge, and how much happier that man is who believes his native town to be the world, than he who aspires to become greater than his nature will allow. ‘ Whilst telling his story to Capt. Walton, Victor talks of how his excitement and exhilaration at the prospect of reanimating the dead took over, and how he viewed himself as almost God-like: ‘A new species would bless me as its creator and source; many happy and excellent natures would owe their being to me. ‘ Shelley plays around with the idea that Victor is ‘playing God’ in the title; ‘Frankenstein- A modern Prometheus,’ referring to the mythological Greek tale of Prometheus, son of Zeus, whose job it was to create life. Prometheus felt sorry for the primitive mortals on the earth, so he stole fire from Zeus to give to them. As a consequence he was punished by Zeus, who had him shackled to the side of a mountain. Each day, Prometheus would be tormented by Zeus’ eagle as it tore at his immortal flesh and tried to devour his liver. Each night the torn flesh would mend so the eagle could begin anew at the first touch of dawn. This myth relates to Frankenstein, although loosely, it carries the same warning that Frankenstein also carries: if you interfere with the path of nature, bad things will happen to you. Whilst he is telling his story, Victor tells us that he had his doubts beforehand, however his ambition and thirst for knowledge quickly took over. ‘.. I doubted at first whether I should attempt the creation of a being like myself†¦ but my imagination was too much exalted†¦ to permit me to doubt of my ability to give life to an animal as complex and as wonderful as man. ‘ In Chapter 4, Victor toys with the idea that he is a ‘creator’ and ponders the idea that the monster should view him as his father, and he his son; ‘No father could claim the gratitude of his child so completely as I should deserve theirs. ‘ Victor becomes excited at the prospect of this and it drives him on, yet he does not pause to think about the possibility that things will go horribly wrong, as we know they do later on in the story. Nevertheless, Victor prepares himself to ‘reanimate’ his creation, but he panics when he has brought it to life, and, realising how repulsive it is, flees in terror, abandoning his creation, along with the idea that he could have had a meaningful father-son relationship with it. One could argue that the monster, despite having carried out the murders of Justine, William and Elizabeth later on in the story, is not at fault. Had Frankenstein accepted his creation from the very beginning, events might have been different, therefore, Frankenstein, although indirectly, is to blame for the evil deeds the monster has carried out. The monster does not come into the world as an evil being- it is full of love and kindness for mankind, yet is eventually turned against humans, who judge him by his appearance rather than his character. They taunt him, hurt him and reject him in the same way that Victor had. Therefore it is not surprising that, having been left alone, he acts on his instincts and reacts in the way he does. The main idea within the context of Frankenstein relates to modern day science in many ways: Science and technology are progressing at an astonishing rate. Many ethical and moral issues are frequently being brought up concerning these developments. The current controversy surrounding the cloning debate is one such example, as is the first successful ‘face transplant’ that has recently taken place -this scientific reality is very similar to Dr. Frankenstein’s frightening discovery that Mary Shelly imagined 200 years ago.

Cultural Background Essay

I come from China, actually the south of Yunan. I learnt about Chinese culture from my father who was born in China and rise up with the Chinese culture. I have been taught by my father to behave as a good Chinese people and brings up good values in my life, the concept of Yin and Yang, the balance in life and especially we’re coming from east where the people there respect ancestors and older people much more compares to the western people. This will impact on how we communicate and interact with other people especially with the elder. China is believed to have the oldest continuous civilization. China has over 4,000 years of verifiable history. Beijing is the capital of China and is the focal point for the country. The official language is standard Chinese, which is derived from the Mandarin dialect. Most business people speak English. There are many dialects in China however there is only one written language. A Communist form of government rules China. The Chinese government promotes atheism although the constitution guarantees freedom of religion. The Chinese practice a variety of religions, however, Confucianism; despite not being a formal religion is practiced widely throughout the country. China is the most densely populated county in the world with approximately 1. 17 billion people as of 1992. Almost 100 percent of the population are ethnic or Han Chinese. There are strict rules regarding childbirth and each couple is limited to only one child. The tradition of digging up â€Å"dragon bones† (tortoise and cattle bones) has long been a part of Chinese culture. These bones are often used to predict the future. The bones were inscribed with questions then heated to reveal the answers. The tradition dates back as far as the Bronze Age (around 2100 BC during the Xia dynasty). The Geert Hofstede analysis for China is similar to that of Hong Kong where Long-term Orientation is the highest-ranking factor. However, the Chinese rank lower than any other Asian country in the Individualism factor. This can be attributed primarily to the Communist rule and its emphasis on a collectivist culture. Geert Hofstede analysis for China has Long-term Orientation (LTO) the highest-ranking factor (118), which is true for all Asian cultures. This Dimension indicates a society’s time perspective and an attitude of persevering; that is, overcoming obstacles with time, if not with will and strength. The Chinese rank lower than any other Asian country in the Individualism (IDV) ranking, at 20 compared to an average of 24. This may be attributed, in part, to the high level of emphasis on a Collectivist society by the Communist rule, as compared to one of Individualism. The low Individualism ranking is manifest in a close and committed member ‘group’, be that a family, extended family, or extended relationships. Loyalty in a collectivist culture is paramount. The society fosters strong relationships where everyone takes responsibility for fellow members of their group. Of note is China’s significantly higher Power Distance ranking of 80 compared to the other Far East Asian countries’ average of 60, and the world average of 55. This is indicative of a high level of inequality of power and wealth within the society. This condition is not necessarily forced upon the population, but rather accepted by the society as their cultural heritage. China’s religion is officially designated as Atheist by the State, although the concepts and teachings of the ancient Chinese philosopher Confucius (500BC) are woven into the society at large. Some religious practice is acceptable in China; however, the government sets rigid limits. You can find more information related with the religion in China. RELIGION IN GENERAL Before the Communist Revolution, a number of religious and philosophical systems were practiced in China. Traditionally Taoism and Confucianism provided ethical guides to the proper behavior of individuals and officials. Both of these systems originated in China during the so-called Golden Age of Chinese thought, several centuries before the beginning of the Christian era. Taoism sought to promote the inner peace of individuals and harmony with their surroundings. Confucianism, based on the teachings and writings of the philosopher Confucius, is an ethical system that sought to teach the proper way for all people to behave in society. Each relationship–husband-wife, parents-children, ruler-subjects–involved a set of obligations which, if upheld, would lead to a just and harmonious society. Following his teachings would also promote a stable, lasting government. Buddhism, which came to China from India as early as the 1st century AD, was a more conventional religion. Its followers attended occasional services, practiced rituals, and supported a temple on a regular basis. It has been estimated that more than 68 million Chinese still consider themselves Buddhists, though it is unlikely that they practice the religion regularly (See Buddhism). Prior to 1949, practices that may best be called folk religions were common throughout China. Although they incorporated elements of Buddhism and, especially, Taoism, these religions were usually local, often based on local gods, and served the local people. Christian missionaries have been active in China since Roman Catholics belonging to the Jesuit order arrived in the early 17th century. Protestant missionaries first appeared in the early 19th century. All the Christian missionaries had difficulty converting the Chinese because Christianity was associated in the popular mind with Western imperialism. By 1949 there were only 3 or 4 million Christians in China, less than 1 percent of the total population. Islam came to China mainly from Central Asia, where it was practiced by many of the Turkic peoples. Today there are believed to be more than 4 million Chinese Muslims. One autonomous region, Ningxia Huizu, has been designated for Islamic adherents. The Communists have discouraged religious practices, which they consider anti-socialist. Many temples and churches have been closed and their property taken. During the Great Proletarian Cultural Revolution (or simply the Cultural Revolution), a mass movement that lasted officially from 1966 to 1977, conditions were especially difficult, and religious practitioners were persecuted. The situation eased after 1977. A number of Buddhist temples were allowed to reopen. Worship services among Christians were permitted once again, and it is believed that as many as 2 million Christians are practicing their faith in China. The Chinese government is cautious about all religious activity, especially if it happens to involve foreign people in any way. THE AGE OF PHILOSOPHIES. *CONFUCIANISM CONFUCIUS is a latinized form of the honorific title K’ung-fu-tzu (Master K’ung), given to a wandering scholar from the state of Lu in Shandong Province in northeastern China. Although little known in his lifetime, Confucius was revered as the greatest of sages throughout most of China’s history. His teaching, Confucianism, was the state teaching from the beginning of the Han Dynasty in 202 BC to the end of the imperial period in 1911. Disturbed by constant warfare among the states, Confucius taught that most of the ills of society happened because people forgot their stations in life and rulers lost virtue. He advocated a return to the golden antiquity of the emperors Yao and Shun, when rulers were virtuous and people knew their places. Therefore, Confucius’ primary concern lay in social relations, proper conduct, and social harmony. Confucius defined five cardinal relationships: between ruler and ruled, between husband and wife, between parents and children, between older and younger brothers, and between friends. Except for the last case, all of the defined relationships are between superiors and inferiors. He emphasized the complete obedience and loyalty of the inferior to the superior but also mentioned the benevolence of the superior to the inferior. The ideal Confucian family was an extended one of three or four generations, in which authority rested with the elderly male members. Filial piety (obedience to parents) was one of the most important virtues emphasized by later Confucians. Confucius reportedly spent his last years editing and completing some of the books that came to be known as Five Classics. These include the `Classic of Poetry’, `Classic of History’, `Spring and Autumn Annals’, `Record of Rites’, and `Classic of Changes’, or `I Ching’. Memorized by scholars for generations in China, these books and four other works, including the `Analects’, a compilation of Confucian teachings, were the subjects of civil service examinations for over 2,000 years. (See Confucius) Confucianism commanded a greater following some 200 years later, during the time of Mencius, or Meng-tzu (371-289 BC). He was second only to Confucius himself in shaping Confucianism. His three main tenets were the basic good nature of human beings, the notion of society with a distinct distribution of functions, and the ruler’s obligation to the people. On the last point, Mencius elaborated on the concept of the mandate of heaven, which allows that rulers lose support of heaven when they cease to be virtuous. The concept served as the basis of revolts in China and the succession of new rulers. MENICIUS MENG-TZU The `Meng-tzu’, meaning â€Å"Master Meng,† was written by the philosopher Mencius (a Latinized form of the name Meng-tzu) in the 4th century BC. The work earned for its author the title of â€Å"second sage† in China. The book deals with government and asserts that the welfare of the people comes before all else. When a king no longer is good to the people, he should be removed–by revolution if necessary. Mencius, like Confucius, declared that filial piety was the foundation of society. One unusual doctrine that Mencius supported was that of the natural goodness of mankind, for which he found proof in the natural love children have for their parents. Two other philosophies that have had an enduring influence on Chinese thought are Taoism and Legalism. Taoism gave the Chinese an alternative to Confucianism–passivity and escape to nature–while Legalism provided the Chinese state with one of its basic doctrines. *TAOISM In the Chinese language the word tao means â€Å"way,† indicating a way of thought or life. There have been several such ways in China’s long history, including Confucianism and Buddhism. In about the 6th century BC, under the influence of ideas credited to a man named Lao-tzu, Taoism became â€Å"the way†. like Confucianism, it has influenced every aspect of Chinese culture. Taoism began as a complex system of philosophical thought that could be indulged in by only a few individuals. In later centuries it emerged, perhaps under the influence of Buddhism, as a communal religion. It later evolved as a popular folk religion. Philosophical Taoism speaks of a permanent Tao in the way that some Western religions speak of God. The Tao is considered unnamed and unknowable, the essential unifying element of all that is. Everything is basically one despite the appearance of differences. Because all is one, matters of good and evil and of true or false, as well as differing opinions, can only arise when people lose sight of the oneness and think that their private beliefs are absolutely true. This can be likened to a person looking out a small window and thinking he sees the whole world, when all he sees is one small portion of it. Because all is one, life and death merge into each other as do the seasons of the year. They are not in opposition to one another but are only two aspects of a single reality. The life of the individual comes from the one and goes back into it. The goal of life for a Taoist is to cultivate a mystical relationship to the Tao. Adherents therefore avoid dispersing their energies through the pursuit of wealth, power, or knowledge. By shunning every earthly distraction, the Taoist is able to concentrate on life itself. The longer the adherent’s life, the more saintly the person is presumed to have become. Eventually the hope is to become immortal. LAO-TZU (604? -531? BC). Some people believe that only one man, Lao-tzu, wrote the most translated work in all the literature of China, the `Lao-Tzu’ (also called `Tao-te Ching’). The book is the earliest document in the history of Taoism (â€Å"the Way†), one of the major philosophical-religious traditions that, along with Confucianism, has shaped Chinese life and thought for more than 2,000 years. It is a viewpoint that emphasizes individuality, freedom, simplicity, mysticism, and naturalness. (See Confucius) Knowledge of Lao-tzu is so scarce that only legends remain. His earliest biographer, who wrote in about 100 BC, relates that Lao-tzu lived in the district of Hu in present-day Henan Province during the Chou Dynasty (1122-221 BC). Presumably he worked in astrology and divination at the court of the emperor. The biographer tells of a meeting of Lao-tzu with the younger Confucius, which would mean Lao-tzu lived in about 500 BC. Another story says that he left China during the decline of the Chou Dynasty, and on his way west wrote the `Tao-te Ching’, after which he disappeared. He was worshipped as an Imperial ancestor during the T’ang Dynasty (618-907). Scholars today believe that the book cannot have been written by one man. Some of the sayings in it may date from the time of Confucius, while others are from a later period. It is possible that the name Lao-tzu represents a type of scholar and wise man, rather than one individual. `Tao-te Ching’ The `Tao-te Ching’, meaning â€Å"Classic of the Way of Power,† is one of the great works of ancient China not included among the Confucian Classics. The presumed author, Lao-tzu, is considered to be the founder of Taoism. He may have been alive at the same time as Confucius but older. The book is not only significant philosophically, but it is also one of the most sacred scriptures of the Taoist religion. (See Lao-tzu) CHUANG-TZU (4th century BC), Chinese philosopher, author, and teacher; classic work bears his name; influential in development of Chinese philosophy and religious thought; interpreted Taoism (from tao, â€Å"way†) differently from Lao-tzu; Chuang-tzu taught that wise people accept the ebb and flow of life without attempting to challenge it; true enlightenment involves freeing oneself of traditions and personal goals that stand in the way of the mysterious, all-encompassing Tao. Communal religious Taoism is quite distinct from its philosophical counterpart. It emphasizes moral teachings and collective ceremonies. Good moral conduct is rewarded with health and long life, while bad conduct results in disease, death, and suffering in the afterlife. There is an array of gods who are administrators of the universe, of which they are a part. From these gods come revelations of sacred texts. There is an order of married priests who live in the communities they serve and perform exorcisms and complex rituals. Folk religion Taoism is part of the everyday lives of the people. The gods are intimately connected with each individual’s life as bringers of calamities or givers of bountiful gifts. Each object of daily life has its presiding spirit that must be consulted and appeased. All types of Taoism have in common the quest for a harmonious, well-ordered universe. They emphasize the individual’s and the group’s need for unity through mysticism, magic, and ceremony. *LEGALISM *BUDDHISM Although Buddhism first entered China from India during the Later Han, in the time of Han Ming Ti (AD 58-76), it did not become popular until the end of the 3rd century. The prevailing disorders, aggravated by barbarian invasions and the flight of northern Chinese to the south, heightened the attraction of Buddhism with its promise of personal salvation, despite its lack of affinity with the society-oriented thought of the Chinese. Buddhism was founded by Siddhartha Gautama, the Buddha, a prince of the Sakya kingdom on the borders of what are now India and Nepal and a contemporary of Confucius. Intent on finding relief for human suffering, he received a moment of enlightenment while meditating under a Bo tree. The Buddha taught that desires are the source of pain, and that by overcoming desires, pain can be eliminated. To this end, he advocated meditation and pursuing the Eightfold Path, similar to the Ten Commandments of Judaism and Christianity. The objective was to reach Nirvana, the condition of serenity of spirit, where all cravings, strife, and pain have been overcome, giving way to a merging of the spirit with eternal harmony. At an early stage of its development, Buddhism split into two major trends, Mahayana (Greater Vehicle) and Hinayana (Lesser Vehicle). Hinayana remained closer to the original Buddhism and is still the religion of the Southeast Asian countries. The Buddhism of China, Korea, Japan, Nepal, Tibet, and Vietnam, however, stems largely from Mahayana. Mahayana Buddhism contained more popular elements, such as belief in repetitive prayers, heaven and deities–bodhisattvas–who would help people gain salvation. It also readily adapted to the land and people it converted. In China, it split into several schools, including Ch’an (Zen in Japan), T’ien-t’ai (Tendai in Japan), and Pure Land. Ch’an [or Zen] Buddhism Through his popular book `The Way of Zen’ (1957), the British-born American philosopher Alan Watts introduced Americans to the Zen school of Buddhism, which has a long tradition of development in China and Japan. Zen (Ch’an in Chinese) is a Japanese term meaning â€Å"meditation. † It is a major school of Japanese Buddhism that claims to transmit the spirit of Buddhism, or the total enlightenment as achieved by the founder of the religion, the Buddha (See Buddha; Buddhism). Zen has its basis in the conviction that the world and its components are not many things. They are, rather, one reality. The one is part of a larger wholeness to which some people assign the name of God. Reason, by analyzing the diversity of the world, obscures this oneness. It can be apprehended by the nonrational part of the mind–the intuition. Enlightenment about the nature of reality comes not by rational examination but through meditation. Meditation has been an integral part of Buddhism from the beginning. Nevertheless, a school of meditation grew up in India and was taken to China by Bodhidharma about AD 520. When the meditation school arrived in China, it had a strong foundation on which to build: Taoism, the ancient Chinese religion (See Taoism). This religion is based on the idea that there is one underlying reality called the Tao. Taoists, like the followers of the meditation school, exalted intuition over reason. This Taoist tradition was easily absorbed by the Chinese meditation school, the Ch’an. Within two centuries the meditation school had divided into two factions: Northern Ch’an and Southern Ch’an. The northern school, a short-lived affair, insisted on a doctrine of gradual enlightenment. The southern school, which became dominant, held to a doctrine of instantaneous enlightenment. The southern school evolved under the powerful influence of Hui-neng (638-713), who is recognized as the sixth great patriarch of Zen and the founder of its modern interpretation. In a sermon recorded as the â€Å"Platform Scripture of the Sixth Patriarch,† he taught that all people possess the Buddha nature and that one’s nature (before and after being born) is originally pure. Instead of undertaking a variety of religious obligations to seek salvation, one should discover one’s own nature. The traditional way to do this, sitting in meditation, is useless. If one perceives one’s own nature, enlightenment will follow suddenly. The goal of adherents of the southern Ch’an is to gain transcendental, or highest, wisdom from the depths of one’s unconscious, where it lies dormant. Ch’an tries to attain enlightenment without the aid of common religious observances: study, scriptures, ceremonies, or good deeds. Reaching the highest wisdom comes as a breakthrough in everyday logical thought. Followers are urged to find within themselves the answer to any question raised within because the answer is believed to be found where the question originates. Training in the methods of meditation leading to such an enlightenment is best transmitted from master to disciple. Ch’an flourished in China during the T’ang and Sung dynasties (960-1279), and its influences were strongly felt in literature and painting. Ch’an declined during the Ming era (1141-1215), when Ch’an masters took up the practice of trying to harmonize meditation with the study of traditional scriptures. Meanwhile, sects of Zen had been transplanted to Japan. The Rinzai school was taken there in 1191 by the priest Enzai (1141-1215), and the Soto tradition arrived in 1227, taken there by Dogen (1200-53), the most revered figure in Japanese Zen. These schools had their origin in China during the 9th century, when Ch’an divided into five sects that differed from each other in minor ways. The Rinzai sect evolved from the work of Lin-chi (died 866), who was an exponent of sudden enlightenment. The Soto was founded by Liang-chieh (died 869) and Pen-chi (died 901). The Soto stressed quiet sitting in meditation to await enlightenment. A third group, the Obaku, was established in 1654. The Obaku school is closer to the Rinzai tradition except for its emphasis on invoking the name of Buddha. Zen gained an enthusiastic following among the Samurai warrior class and became in effect the state religion in the 14th and 15th centuries. In the 16th century Zen priests were diplomats and administrators, and they enhanced cultural life as well. Under their influence literature, art, the cult of the tea ceremony, and the No drama developed. The focal point of Zen is the monastery, where masters and pupils interact in the search for enlightenment. A newcomer arrives at a monastery with a certificate showing that he is a regularly ordained disciple of a priest. He is at first refused entry. Finally being admitted, he spends a few days of probation being interviewed by his master. When he is accepted he is initiated into the community life of humility, labor, service, prayer and gratitude, and meditation. 2. Communication Style of Chinese people There are many things that you should know about the communication style of the Chinese people. They are really care with the appearance, behavior and the way we communicate to them since it will show them our status, are we coming from the lower economic status or high economic status or even more we are coming from the King’s ancestor or just an ordinary people. It is all can be seen from the way we communicate so it become so important according to Chinese people. Please find below the detail in each topic of the communication style of Chinese people: Appearance Appearance is quite important for Chinese people or even Asian, they sometimes judge people from their first sight (Dresser,1996). †¢ Conservative suits for men with subtle colors are the norm. †¢ Women should avoid high heels and short sleeved blouses. The Chinese frown on women who display too much. †¢ Subtle, neutral colors should be worn by both men and women. †¢ Casual dress should be conservative as well. †¢ Men and women can wear jeans. However, jeans are not acceptable for business meetings. †¢ Revealing clothing for women is considered offensive to Chinese businessmen. Behavior Some of the behavior or gestures are mentioned as follows (Axtel,1998) : †¢ Do not use large hand movements. The Chinese do not speak with their hands. Your movements may be distracting to your host. †¢ Personal contact must be avoided at all cost. It is highly inappropriate for a man to touch a woman in public. †¢ Do not point when speaking. To point do not use your index finger, use an open palm. †¢ It is considered improper to put your hand in your mouth. Avoid acts that involve the mouth. †¢ Gift giving is a very delicate issue in China. It is illegal to give gifts to government official however; it has become more commonplace in the business world. It is more acceptable to give gifts either in private or to a group as a whole to avoid embarrassment. The most acceptable gift is a banquet. Quality writing pens as considered favored gifts. The following gifts and/or colors are associated with death and should not be given: – Clocks – Straw sandals – A stork or crane – Handkerchiefs – Anything white, blue or black †¢ Always arrive on time or early if you are the guest. †¢ Do not discuss business at meals. †¢ Do not start to eat or drink prior to the host. †¢ As a cultural courtesy, you should taste all the dishes you are offered. †¢ Sample meals only, there may be several courses. †¢ Never place your chopsticks straight up in your bowl. By placing your sticks upright in your bowl your will remind your host of joss sticks which connotes death. †¢ Do not drop the chopsticks it is considered bad luck. †¢ Do not eat all of your meal. If you eat all of your meal, the Chinese will assume you did not receive enough food and are still hungry. †¢ Women do not usually drink at meals. †¢ Tipping is considered insulting, however the practice is becoming more common. Communications †¢ Bowing or nodding is the common greeting; however, you may be offered a handshake. Wait for the Chinese to offer their hand first. (Morris, 2003). †¢ Applause is common when greeting a crowd; the same is expected in return. †¢ Introductions are formal. Use formal titles. †¢ Often times Chinese will use a nickname to assist Westerners. †¢ Being on time is vital in China. †¢ Appointments are a must for business. †¢ Contacts should be made prior to your trip. †¢ Bring several copies of all written documents for your meetings. †¢ The decision making process is slow. You should not expect to conclude your business swiftly. †¢ Many Chinese will want to consult with the stars or wait for a lucky day before they make a decision. †¢ Present and receive cards with both hands. †¢ Never write on a business card or put it in your wallet or pocket. Carry a small card case. †¢ The most important member of your company or group should lead important meetings. Chinese value rank and status. †¢ Develop a working knowledge of Chinese culture. †¢ Allow the Chinese to leave a meeting first. 3. Communication style when interacting with people from a Different Culture When we do the communication with other people with different culture we expect them to follow our rules especially when we are talking to older people. But sometimes for teenagers or younger people they would like to adapt the communication styles according to the people’s culture he/she talking with. Chinese people is very famous for their good personality traits, in this case they are really diligent and always try to give the best and also sometimes very brave to take any action compares to those who are coming from the west. They would do directly what they consider the thing is right or correct this can be seen in the way they sell things, they open their store and etc. If you are coming from the west you need to understand what the people from the east thinking about. Below are the patterns of Eastern and Western people that we can analyze and use to communicate with them. You can find out that western people will look like they are more individual compares to the eastern people.

What liquid will cause metals to corrode or rust faster

I have decided to base my experiment on four different types of metals and four different liquids. I will be using a penny, nail, paper clip and a needle as my four metals. My four liquids will be vinegar, beach, lemon water and salt water. To get started, the metal contents should be established. Today’s pennies are mostly made of zinc with a thin layer of copper overcoating. A nail is a form of carbon steel or black iron. Paper clips are made from a low grade steel. A needle is made from stainless steel. Examining the liquids and lemon juice is a citric acid. It should have corrosive actions on some of the metals, but not all. I believe that it will not affect this penny, except to clean it and shine it. I don’t think it will affect the paper clip either. I think that the only way it will have any affect on the needle or paper clip, will be if they were damaged or scratched. Corrosion would be caused If that were the case. I also think there were not to be any corrosion to the nail with lemon juice. Vinegar water is used to clean things. Related article: Vinegar Battery Review of Related Literature I don’t think the vinegar will rust a eedle, paper clip, nail, or penny the fastest. There will be a minimal affect on The steel material. The carbonation of water, vinegar and oxygen on the air will form iron oxide on the nail, the scientific name for rust. Vinegar will remove any corrosion and clean the penny. Bleach is a chloride, like vinegar, I think the affects will be minimal on Most of the metals. Since bleach contains oxygen, it would be most likely the liquids to rust the nail the fastest. The affect on the penny will be more like a cleaning agent, like vinegar and lemon uice, than as a corrosive. I think that salt water will be the best Corrosive liquid. Salt water will cause corrosion faster because the salt will act as a catalyst steel up the change and erode the materials. I feel it would corrode all of the metals. The needle may be the only metal it may not affect it, like some other liquids, it may not rush unless the metal has been scratched deep. In conclusion, I think that salt water will be the most corrosive liquid and the nail made from carbon steel will be the most corrosive metal, in the least amount if time.

Dq6-Terence Essay Example | Topics and Well Written Essays - 1250 words

Dq6-Terence - Essay Example A decision support system (DSS) is a computer-based information system designed to help a manager choose one of the several possible solutions to a problem (Tripathi, 2011). Today, it is possible for an organization to automate certain decision-making processes in a huge, computer-based DSS that is sophisticated enough to analyse a huge amount of information quickly. As a system, some of the elements that constitute a DSS are models for collecting data, personnel, databases, processes, software and equipment. It helps an organization to increase its market share, cut costs, increase profits and improve the quality of services and goods. For instance, a national revenue authority may use a DSS to bring more citizens into the tax bracket, thereby increasing its tax revenue collections. Similarly, a manufacturer of detergent can use the DSS to determine the market segment that his competitor pursues. Once armed with this information, he can then choose to concentrate on the segment that least appeals to his opponent. The knowledge worker brings many benefits to his organization. Under this section, I’m going to discuss some of his/her roles and illustrate how a DSS relates to them. First, the knowledge worker analyzes data in order to establish links or relationships between/among phenomena (GSA Enterprise Transformation, 2011). For example, in processing applications for scholarships, a school administrator may want to check a student’s academic performance against his/her family background. Should the school have a DSS in place, this task should be relatively easy. The only the administrator will be required to do is to look at the student database, which is a key component of the DSS. Another role of the knowledge worker is to brainstorm, that is to think broadly. For instance, a town planner who is faced with the task of preparing a redevelopment plan for a declining area of inner city has to evaluate and