Other topic Essay Example | Topics and Well Written Essays - 500 words - 1

Other topic - Essay Example There are a small number of qualitative researchers who will argue against this objectivity theory. Many academic disciplines contain qualitative research including sociology, psychology, anthropology and biology. Some disciplines had sulk behind in using qualitative research such disciplines are psychology and education but have been accepted recently as a genuine research method (Leedy & Ormrod 2013). A qualitative study can helps define what is important a good example being the field of medicine. I learnt something new from this chapter. I came to understand that during the initial stage of conducting a research scientist Look at the nature of the research problem and planning in qualitative research developing general research problems and only ask general questions about the problem in study. However, as the study continues it provides more understanding of the phenomena under study and makes it easy to ask more specific questions (Leedy & Ormrod 2013). The difficulty of finding out what methods will be used in the study is brought by the use of open ended questions at the start of an investigation. This means that a qualitative researcher should select general approach suitable for their purpose. Here the methodology may continue to evolve over the course of the study, despite this change considerable preparation and planning is required. A qualitative researcher must be well trained in interview strategies, observation techniques and any other data collection methods. Qu alitative research is not the best approach if you are looking to collect quick results and simple answers because it is time consuming. I also learnt that when choosing the method of study to be used is quantitative or qualitative depending on the nature of the data to be collected. I also leant depending on the method chosen, one can decide on the most appropriate method of analyzing and evaluating data to get the best results. After studying the five potential research projects

Role of technology in supply chain (RFID) Research Paper

Role of technology in supply chain (RFID) - Research Paper Example RFID technology has allowed organizations to track packages using a phenomenal technology. Before analysing the benefits, it is crucial to understand how RFID works. RFID has three crucial components that consist of: scanning antennae, transceiver with a decoder, and a transponder. The scanning antenna transmits a radio-frequency signal from a short range that enables objects to be tracked. When an RFID tag passes through the field of the scanning antenna, it detects the activation signal that is being transmitted from the antennae, which initiates the tracking process. That incites the RFID chip to be in active mode, in which it actually transmits back that signal. Active RFID tags use a battery to power the microchip’s circuitry and broadcast signals to the reader. However, the reader does not require the utilization of battery. One of the similar concepts that has been embedded in supply chain management is bar code technology. Bar code technology offers a parallel approach to how RFID have benefited supply chain management. In essence, both are parallel and supplement the facilitation of supply chain management. The conducive benefits of RFID systems however are much prolonged because of the scanning speed and optimal high noise immunity. Since RFID is based on radio frequency waves, it allows a more seamless approach to the future technology. With the advent of LTE spectrums being bought by phone carriers, manufactures can monitor RFID by the touch of the button from their personal devices. In the realm of retail merchandise, RFID works by using the similar concepts (Espejo 22). A tag or a unique transceiver with a coder is embedded in an object. One of the best things about RFID is that they do not require batteries and can be used for longer durations. This allows supply chain management to truly optim ize their supply chain. One of the major challenges in supple chain is to track inventory

Ecumenism

Ecumenism Introduction In the following study, the researcher considers the Church teaching that the Holy Spirit invokes a desire within the followers of Christ to unite in one flock under one shepherd. The ways that this call to unity has related to the evangelical mission of the Church is also analysed in the light of this statement. The paper begins with a short reflection on the scriptural vision of unity, and some of the historical dilemmas which have damaged that unity. The theological issues which are at the heart of the Ecumenical Movement and the ways that the Magisterium of the Catholic Church has responded to these issues are then briefly addressed. Finally, some of the practical ways that the whole Church can work for unity are discussed. Church Unity and Division In the Gospel of John (17:20-26) Jesus prays that the witness and unity of the apostles would foster faith in his mission, and that the Church of believers would be united. He gives the Blessed Trinity as the perfect model of unity where he says: May they all be one, just as, Father you are in me and I am in you (Jn 17:21). St Paul emphasises the need to break down the barriers to unity that were prevalent in the early Church, when he wrote in his letter to the Galatians that no distinctions should be made between human beings regardless of gender, race or status in life, because all people are one in Christ Jesus (Gal 3:28-29). In the Great Commission given at the close of Matthews Gospel, the apostles are commanded to go out and make disciples of all nations (Mt 28:16-20). Nonetheless, the Congregation for the Doctrine of the Faith (DJ 2) states that although the Church has carried out this mandate over the centuries, its mission is far from completion. They offer the words of St P aul as an imperative: Preaching the Gospel is not a reason for me to boast; it is a necessity laid on meNeuner Depuis states that the Church is sent into the world to bring humanity to a unity of faith, hope and love which spans all divisions. However, many issues have caused disagreement and separation amongst Christians down through the ages. For example, heresies like Docetism and Arianism that emerged in the early Church, but were resolved by the Council of Nicaea in 325, to the severing of relations between the Churches of the East and the Church of the West which escalated in 1054, and the sectarian divisions that resulted from the sixteenth century Reformation. These historical and doctrinal differences still prevent full communion amongst all Christians today. Nonetheless, Vatican II expresses a renewed ecclesiology which sees its approach to ecumenism in a different light. It no longer takes the view that all believers must become Catholic, but instead starts from the divi ne plan for humanity, and looks to develop areas of commonalityThe Second Vatican Council (LG 15) recognises the number of differences in dogma and tradition which exist between Christians, but also knows that all believers are joined in many ways through baptism. The Apostolate teaches that all Christians are united in a real sense to the Catholic Church through the gifts and graces of the Holy Spirit who: stirs up desires and actions in all Christs disciples in order that all may be peacefully united, as Christ ordained in one flock under one shepherd'(LG 15). Whilst it is difficult to imagine that all Christians will ever see themselves as being united under one flock, there are many things which they have in common and have the potential to bring them together. For example, there are those who believe in the Trinitarian God, honour the sacred scriptures, and have a devotion to Our Lady. Furthermore, the Catholic Church is working as part of the ecumenical movement to foster good relations with other churches and ecclesiological communities. The Ecumenical Movement Hulmes (2002, p.18) suggests that although it is believed that the ecumenical movement began in the twentieth century, it has a history that reaches back to very beginnings of Christianity. A number of disagreements developed about the mission and nature of Christ as the Gospel spread throughout the Roman Empire. The ecumenical movement could be seen as a reaction to anything that threatened unity amongst the newly baptised. Evidence to support this claim can be found in various scriptural passages. For example, St Paul warned the Corinthians about the dangers of allowing rivalry and jealousy to develop amongst them (1 Cor 3:1-5). There were also problems between Jewish and Gentile Christians regarding circumcision (Acts 15:1-2). Nonetheless, this matter was raised and resolved at the Council of Jerusalem (circa AD 49). In Peters address in the house of Cornelius, he makes it clear that no distinction is made by Christ between Jew and Gentile, as long as they follow his teachings.Hul mes (2002, p.7) states that the scandal of the division that exists amongst the baptised, weakens the impact Christianity has on the secularised world. Nonetheless, this disaster has been reduced somewhat by the ecumenical movement. He also believes that this intra-faith movement has been established because people have listened to the Word of God, and allowed the Holy Spirit to work through them (ibid). Although Catholic involvement in this initiative was limited before the Second Vatican Council, this changed considerably after the promulgation of, Unitatis Redintegratio, the Decree on Ecumenism, in 1964 (ibid 8). This document reflects a considerable development in the Magisterial thinking about the teachings of the Catholic Church, regarding relationships with other Christian denominations (ibid 9). In other words, the Decree on Ecumenism sets out a framework for meaningful and genuine dialogue between the Catholic Church, and other Christian churches and ecclesial communities. The Magisterium (UR 3) teaches that all people who have been baptised are put in some, though imperfect communion with the Catholic Church. However, the differences that exist between the Church of Rome, and these separated brethren in terms of doctrine, discipline and structure, create considerable difficulties. Nonetheless, the ecumenical movement is working continuously to overcome these obstacles. The Sacred Council not only recognises the baptised brothers and sisters of other denominations, but also hopes that one day they will be restored to full and perfect communion with the Catholic Church, to which Our Lord entrusted all the blessings of the New Covenant (ibid). Furthermore, the faithful throughout the world are urged by the Apostolate to participate in the work of ecumenism. They should strive hard through prayer, word and actions to bring about the fullness of unity amongst Christians which is desired by Christ, and is influenced by the Holy Spirit (UR 4). Nonetheless, interior conversion within the Church, involving a renewal of thinking (Eph 4:23) and of attitudes, is required if ecumenism worthy of the name is to be experienced amongst believers.Bliss (2007, p.77) wrote that: there is little doubt that the Orthodox Church and the Catholic Church are one in the essentials, although each has developed certain distinguishing features. Vatican II (UR 15) addresses the relative positions of the Eastern Churches, which have maintained valid sacraments and orders, and the Church of Rome. The Magisterium states that the Church of God is built up in stature when the Churches in the East celebrate the Eucharist. The Sacred Council also highlights a number of other liturgical and traditional similarities which exist between the Catholic Church, and the Churches of the East. For example, Eastern Christians honour the Mother of God in hymns of praise, and give homage to the saints, which include the Fathers of the Universal Church. Catholics are encouraged by the Apostolate to avail themselves more often of the spiritual riches of the Eastern Fathers in contemplative prayer. The Decree on Ecumenism also emphasises the importance of preserving the spiritual heritage of the Eastern Churches, and the hope of reconciliation between Christians in the East and West (ibid). This commitment was renewed when Pope Benedict XVI and the Patriarch Bartholomew I, made a joint declaration in Turkey in November, 2006, to continue to works towards achieving full communion.The Second Vatican Council (UR 19) makes particular reference to the churches, and ecclesial communities which were separated from the Apostolic See during the 16th century Reformation. Amongst these is the Anglican Communion, in which some Catholic traditions and institutions sill exist. The Magisterium recognises the desire for peace between all Christians, and hopes that the ecumenical spirit will increase without obstructing the way of divine providence (UR 24). However, there ar e very weighty differences between the Catholic Church, and the breakaway churches of the Reformation. Nonetheless, the desire still exists to find ways that allow meaningful ecumenical dialogue to take place. In the conclusion (UR 24) of the Decree on Ecumenism, the Sacred Council acknowledges that achieving unity amongst all Christians is beyond human power, and places its hope in Christ. Nonetheless, the faithful still have an important role to play in bringing about the healing of historical wounds, and working towards reconciliation (Lk 17:3-4).Bliss (2007, p.1) states that spiritual ecumenism or private prayer for Christian unity (UR 8) was an important prelude to the official entry of the Catholic Church into the ecumenical movement at the Second Vatican Council. Nonetheless, Catholic ministers worked along with clergy from other denominations to promote ecumenical initiatives such as the World Week of Prayer for Christian Unity long before the publication of the Decree on Ec umenism. Bliss (ibid) also believes that prayer is the essential element for all those interested in developing Christian unity today. Cardinal Kasper (2007, p.10) said that it was very significant that Jesus did not express his desire for Church unity in a commandment or teaching, but rather in a prayer to his father in Heaven (Jn 17:20-21). The Cardinal (2007, p.11) also said that prayer for unity is the royal door of ecumenism which enables believers to face hurtful memories courageously, whilst deepening the bonds of communion. Nonetheless, spiritual ecumenism also requires a change of heart and holiness of life that is born out of the call of Christ for conversion (ibid). Hulmes (2002, p.38) suggests that the Catholic Church has not always been as enthusiastic about the promotion of ecumenism as she is today, particularly when it involved other world religions. It was extremely difficult to build good relations with men and women of different beliefs through the Churchs rigorou s application of the extra ecclesiam non est salus (outside the Christian Church there is no salvation) doctrine. Nonetheless, the Second Vatican Council outlined a new approach to inter-faith dialogue in its Declaration on the Relation of the Church to Non-Christian Religions in 1965. The Sacred Council (Nostra Aetate 2) urges the faithful to engage in dialogue, and collaboration with members of other faiths. Furthermore, it rejects nothing of what is true and holy in these religions. Therefore, Christians should: acknowledge, preserve and encourage the spiritual and moral truths which are held by people of different faiths. Nonetheless, they should not make doctrinal or ethical concessions for the sake of developing easier relations with those of other belief systems. Catholic Church Working for Unity Bliss (2007, p.2) suggests that the Catholic Church has shown a deepening commitment to achieving Christian unity since entering the ecumenical movement. This is demonstrated in the many theological debates which have taken place between the Church of Rome and other churches. A considerable number of magisterial writings have also been issued on the subject of ecumenism. For instance, in 1995 Pope John Paul II (Ut Unum Sint) reiterated the call of the Second Vatican Council for all Christians to unite. He states that the unity of all divided humanity is the will of God, this is why Jesus was sacrificed on Calvary (US 5). He also says that love has the power to bring individuals, and communities into perfect communion (US 21). He gives a reminder that when Christians of different traditions gather in common prayer, they invite Christ himself to be with them: where two or three meet in my name, I am there among them (Mt 18:20). In the same year, John Paul II (Orientale Lumen) also said that it was time for the Catholic Church and the Orthodox Church to deepen their level of communion. The Pontifical Council for Promoting Christian Unity (PCPCU) contributed significantly to the ecumenical movement with the publication of the Directory for the Application of Principles and Norms on Ecumenism in 1993. This Directory (4) was aimed not only at ministers of the Catholic Church, but also at all believers who have been called to pray and work for Christian unity. The Pontifical Council (19) states that Christians should not be satisfied with the divisions or forms of communion that exist within the Church at present, because this disharmony weakens its evangelical mission. Nonetheless, people of faith have been impelled by grace to work towards building a new communion of love through prayer, repentance and by ecumenical dialogue (ibid). The document also recommends that ministers and laity within the Catholic Church, experience ecumenical formation, so that they can play their part in the quest for ecclesial unity (ibid 55). A certain amount of reciprocity is encouraged in the sharing of spiritual activities and resources, for the growth of harmony amongst Christians (ibid 105). The Directory also welcomes the increasing cooperation that is taking place between the Catholic Church and other Church Councils (ibid 167). Nonetheless, participation in these Councils must be compatible with Catholic teachings, and must not obscure its identity (ibid 169) Conclusion In this study, the researcher considers some of the ways that the Churchs call to unity has related to its evangelical mission. It seems that there has been a need to work for unity amongst Christians since the early days of the Church. This is evident from the writings of St Paul (1 Cor 3:1-5) where he calls for the Corinthians to abandon the jealousy and rivalry that was developing amongst them. Nonetheless, a considerable number of schisms and disputes have separated Christians over the centuries. The Ecumenical Movement recognises the need for co-operation and dialogue to take place so that the divisions and wounds of the past can be healed. The Catholic Church has not always been enthusiastic about the ecumenical movement. However, it became more committed to working for Christian unity after the promulgation of the Decree on Ecumenism at the Second Vatican Council. This is demonstrated by the large number writings which Catholic bishops have produced on the subject of ecumenism , and the amount of dialogue which they have entered into with other Churches and ecclesial communities since the Scared Council closed. Furthermore, these discussions have reached beyond the boundaries of those of the Christian faith. The Church also realises the importance of fostering good relations with people of different religions. Finally, it is hard to imagine a world that is united in the same belief. Perhaps the way forward is to make this pilgrimage together hand-in-hand as John Paul II suggested at the Mass in Bellahouston Park in 1982.

Pain: Understanding the Subjective, Objectively Essay -- Biology Essay

Pain: Understanding the Subjective, Objectively Pain is a universal element of the human experience. Everyone, at some point in their lives, experiences pain in one form or another. Pain has numerous causes, effects, and is itself a highly complex biological phenomenon. It also carries with it important emotional and social concerns. Pain cannot be entirely understood within the context of any one field of scientific inquiry. Indeed, it must be examined across a range of disciplines, and furthermore considered in relation to important non-scientific influences, such as emotional responses and social determinants. I conducted my explorations regarding pain with the following question in mind: to what degree is pain subjective? I found several avenues of inquiry to be useful in my explorations: they are (1) the expanding specialty in the medical profession of pain management; (2) pain in individuals with spinal cord injuries (SCIs) and (3) pain experiences of children. Examining these issues led to the conclusion that pain is in fac t a highly subjective phenomenon. "The philosophy that you have to learn to live with pain is one that I will never understand or advocate," says Dr. W. David Leak, Chairman & CEO of Pain Net, Inc. (1). Indeed, the notion that pain is an essential element of life, and that one must endure pain to achieve something positive (as conveyed in the omnipresent athletic mantra "no pain, no gain") has informed our sense as a society of how pain is to be dealt with. Only recently, with increasing awareness in the health care community that managing a patient's pain is a complex, yet crucial aspect of their care, has society's view of pain and its management begun to change. "Pain Management" is itself a ne... ...duality as there are other factors that must be taken into consideration. An examination of the emergence of the field of pain management, pain in individuals with spinal cord injuries (SCIs), and the dynamic of the childhood experience with pain provides evidence that the emotional, psychological, and social aspects of pain require that it be considered a subjective phenomenon. Refences This paper reflects the research and thoughts of a student at the time the paper was written for a course at Bryn Mawr College. Like other materials on Serendip, it is not intended to be "authoritative" but rather to help others further develop their own explorations. Web links were active as of the time the paper was posted but are not updated. Contribute Thoughts | Search Serendip for Other Papers | Serendip Home Page http://serendip.brynmawr.edu/cgi-bin/comments

ICT †The Way I do Things at Home and at School Essay

I use ICT a lot at home and at school and in this report I will show how, where, when and why I use these appliances. At home there are many appliances which use ICT, for example; Microwaves, Mobile Phones etc. But there are also some appliances which I also use at school for example; PCs. And I will also show how I use these things in different ways. I use my mobile phone a lot at home, it is just one of the few ways I keep in touch with people who I don’t often see and live quite a way away. There are only two ways people can contact me on my mobile phone The phone I own is a ‘Samsung A300e’ which also has WAP. WAP is Wireless Application Protocol which is a standard way to connect to the internet using wireless devices; it also allows you to access information like text and images. I can use my mobile phone anywhere in the home except where I can’t get a signal; the only place in the home is usually the basement. With different networks you can different signals for example I am on â€Å"Virgin† which does not have many satellites in space and therefore does not have as much coverage as â€Å"Vodafone† who have many more satellites and can cover a larger amount of land. The good things about having a mobile phone is that if there is no other way to contact friends in an emergency then it is very easy to contact them using a mobile, although there are some downsides to having a mobile phone and there are that people may contact you and you may not want them to, or you could be somewhere important like a meeting and someone could contact you either by ringing you or sending a SMS, I use digital television quite often and it is transmitted through a satellite dish which is placed on the side of the house and transmits in signals which allow more channels to be viewed than normal, the channels range from 101 to 999 but obviously there are not channels on every number some channels are skipped e.g. 666 there is just a message that says channel unavailable. With digital TV you can shop and even play games. There is also lots of information that can be found out like, cinema listings or even the latest live shows. There is always a TV guide available sorted into sections like, comedy, music or sport which is easier if you are looking for something in particular. I use a microwave at home to heat food or defrost something frozen. I use it to heat things because it is a lot more efficient than the stove. It also knocks down the time of defrosting because I can just set it to defrost and put it on for several minutes rather than leaving it out over night. I play a lot of the time on computer consoles because it is a form of entertainment for me. I play many games like football manager games and platform games such as ‘CROC’ which are more like adventure games. I have a playstation 2 which can also play playstation 1 games and use the same joypads. I have many other games like Mind hunters which take hours to complete and when I usually finish them I have usually being playing for about 100 hours all together. I also use an X-BOX which is one of the best consoles of all time in my opinion, although it is slightly expensive therefore I have few games, the pads can range from small to large which I think are a bit big for my liking. I use a PC a lot at school because I do Applied ICT and I also use them to type up course work in many of my lessons e.g. English. I also use them for entertainment I go on the internet quite a lot, after I finished my work. I use sites like, mousebreaker.com and uwizone.com which is my email. When I’m on email I come into contact with people from all around the world like India and the USA. This is an advantage because if there were no PCs I would be required to do all work by hand and probably wouldn’t be doing ICT GCSE. When using the computer I have to abide by several laws like the computer misuse act and the copyright act. The software I use is: Word- to word process Excel- to create spreadsheets Access- to create databases Power Point- to create presentations

Year of Wonders Essay

The plague brings out the best in the village. Do you agree? Throughout the plague year many of the villagers were affected by the tragic hit of the plague. One of the main themes in the novel ‘’fear’’ is something that highly affects the actions and and can completely change their values and morals. Fear which comes complimentary with the plague and can bring out the best and the worst in the villagers. Times of crisis can bring out a monster in all of us, but can a just like jon said â€Å"these times they do make monsters of us all†lso but times like this can also bring out the good.As the plague hit Anna’s town lack of scientific and medical information lead the villagers to draw their own conclusions and superstitions, of the plague. We see fear and emotions take control of the villagers through the lynching of Anys Gowdie, by the angry mob. the crazed mob which accuses Anys of witchcraft just exemplifies the notion that faith can blind p eople along with fear. This event was uncalled for and horrific. The villagers were put under a permanent state of stress and terror, which led people to do some horrendous actions and behave in inhumane ways.In her last words Anys criticises the town and attacks them for their ignorance rather than professing a love for God, which may have saved her. Through these actions Brooks is able to explore the strength of one’s beliefs and morals in distressing situations. Anna however is not blinded by her faith like most of the villagers and does not believe that the plague is an act of God, or witchcraft and simply concludes that it was brought on by nature. perhaps the plague was neither proof God nor the Devil but simple a thing in nature as the stone on which we stub a toe† here Anna show her first signs of apostasy, question faith and shows the development of her new mindset This accentuates how Anna is wise beyond her time and her logic allows her to flourish in this un fortunate chain of events. Times of crisis and the plague can also bring out the good and courageous people like Anna, who are willing to support others and continue to maintain their values and morals no matter what. Anna selflessly works to help the village in all she can do to help fight the plague.Throughout the plague year Anna flourishes. Despite the tragedy of her two sons and husband passing she moves on with her life and give it to helping others. anna develops a sense of identity and independence and begins to step up over the patriarchal standards of women at that time, questioning her faith and society. Crisis of the plague also brought about evil, along with those people who exploit the situation of death, fear and suffering. Jos exploits the villagers who are already suffering immensely, he buries people alive, takes their money and household goods.He shows no regard for humanity in his immoral behavior and is clearly driven by greed and his own selfish desires. Fear a nd tragedy can do many things to people. In Year of Wonders fear brought out the best and the worst in people. The villagers feared death and loss which was a powerful emotion. Times of crisis can change people and make monsters of all of us. The novel shows how fear can exploit bad epople like Anna’s father and Jos. But in others can bring out the best, and change a person for the better.