Role of Geology in the Construction of Hoover Dam Case Study

Role of Geology in the Construction of Hoover Dam - Case Study Example Studying the geology of a building site is a vital first step before designing and constructing any structure, particularly formidably large and heavy works like concrete dams. For both civil engineers and environmental scientists, a study of geology is vital, for understanding the soil mechanics and its functions as a building site, and for understanding the environmental impacts of a construction project. Thesis Statement: The purpose of this paper is to investigate why geology is important for a civil engineer or an environmental scientist, using a case study of the Hoover Dam. The Hoover Dam: A Construction Miracle of the Twentieth Century The Colorado River was chosen for constructing the Hoover Dam because of its steep gradient of 11,000 feet in 1,450 miles, more than any of the larger rivers. It was expected that the sharp fall of the Colorado river would facilitate the spinning of turbines at the highest speeds. Black Canyon was selected as the site for the dam, and not the e arlier choice of Boulder Canyon. Both sites were on the lower Colorado River beyond the mouth of the Grand Canyon; however the advantages with Black Canyon lay in â€Å"a more solid and therefore safer bedrock foundation† (Powell 2008: 72), which is reiterated by Stevens (1990) who states that the bedrock at Black Canyon had less jointing and faulting than at Boulder Canyon, after diverting the river there would be less silt and debris to clear, tunneling through the canyon walls would be much easier, and the dam would require less concrete for building because the gorge was narrower. Further, the advantages of constructing the dam at Black Canyon included its easier access, and facilitation for sediment accumulation at the deepest part of the reservoir. The Hoover Dam was unprecedented in the number of hazards and problems the construction project presented. The pressure caused by the reservoir of over nine trillion gallons of water was countered by using the principle of th e arch shape to the dam. To anchor the dam firmly, its base was designed to be several times thicker than its crest. Additionally, to keep the dam site dry during construction, the river had to blocked with a coffer dam and the water diverted through bypass tunnels bored through the bedrock (Powell 2008: 74, 58). Further, tremendous measures had to be undertaken for overcoming natural obstacles such as jagged mountains of volcanic rock, the rapid flow of the Colorado River rushing through a narrow gorge, and the rugged and inaccessible Black Rock Canyon between Nevada and Arizona situated against a desert background infested with wildlife including rattlesnakes. The dam site was also in an isolated area, away from human habitation, with the model town for workers being about eight miles from the dam site. There were sharp differences in temperature, from 140 degrees on the canyon floor in summer to below 20 degrees in the winter. Other daunting construction problems included the nec essity to â€Å"divert the Colorado river through freshly made tunnels in nearby rocks and a temporary coffer dam while the site was cleared and the dam built† (McGovern 2000: 144). Additionally, the possibility of stress imposed by temperature changes and the use of large volumes of concrete in relatively small areas, resulting in cracks in

The Metaphysics of John Stuart Mill in Relation to Philippine Government Essay Example for Free

The Metaphysics of John Stuart Mill in Relation to Philippine Government Essay This is a discourse that is made for metaphysical study that brought enlightenment with the two different paradigms that explicate the essential attribution to the implication of the self to the Filipino. I would like to acknowledge the help of some people who made this research possible Dr. Segundo Sim for his direction, assistance, and guidance particularly in his recommendations and suggestions have been invaluable for the research. I also wish to thank Sir Garnace, who has taught me techniques of writing. Special thanks should be given to my classmates and colleagues who helped me in many ways. Finally, words alone cannot express the thanks I owe to my family for their encouragement and assistance. Abstract Although philosophical inquiries regarding the notion of the self bombarded through different elucidation of philosophers still encompasses the internal aspect of within as a metaphysical commitment which regard to the notion of the East and West paradigm. This paper aims to elucidate in comparative way the essential contribution of the philosophies of two different paradigms with the essential thought of metaphysical assertion. It entails the significance towards metaphysical endowment as a very profound distinction and similarities thru a bi polar elucidation regarding the concept of David Hume’s commencement of the self as no self at all, that everything underlies within the notion of impression, and that the self is no self at all. In Nishida Kitaro’s commencement he explicitly determined the stance of the self in the pure experience towards a nihilistic point of view which he determined that a self is a Basho or place, as an empty self. Towards the two philosophies of the self as a metaphysical genealogy intertwine the metaphysical through ethical relation of the centripetal morality of the actuality and the potentiality of the being ness of the Filipinos. Chapter 2 Introduction This paper aims to expose in a comparative way the ideas of Scottish philosopher David Hume and Japanese philosopher Nishida Kitaro both studies talks about the metaphysical understanding a propos notion of the Self and the repercussion to the centripetal morality of the Filipinos. A comparative way of explicating not leading to a chauvinistic elucidation but an affirmative thought between the two. Both thoughts consider the metaphysical attribution of the Self in a necessary relation determining the pursuit of the self or a person and the extraordinary conception of causation of beings. The unravel spirit of formulating thoughts regarding the diversity of the concept is a view of exhilarating the close door in a new light of horizon. The ideas of two different paradigms, the East and West have in a way the same conception that will elucidate their affinity and even the diversity will be serve somehow as an enlightenment, a determinant factor of a fascinating point of view of life in the meadow of philosophizing in a prolific manner. This will somehow shows a connection that will outpour the transcendental understanding of the self of an individual and the intertwining part towards morality. Thou, it implied denotes the bond within the necessary connection of the two paradigm will surely enlighten the reader in the spirit signification of a merely self of a person into a selfhood act to forsake what is the reality of the inter connection that purports the two representation and the metaphysical connection of the self and the pure experience as a notion that is necessarily for the convenience essentiality of this paper. The relationship of the self to metaphysics is the being of man that constitutes the whole embedded part of the ontological and transcendental aspect of one’s own essential attribute in the world. Man is a Self determining being, the place of the self to reality serve as a teleological concept, thou not genuine still emerge the possibility of the impossibility that takes place in the being ness capable of living. The teleological character of the unity we ascribe to the self is further illustrated by the puzzles suggested by the â€Å"alternate and multiple† personalities a connection of the past life to a new life as being the expression of aims and interests which were at least implicitly and as tendencies already present though concealed in the old connotation that will lead to uplift the individual self. The self implies and has no existence apart from a not self and it is only the contrast with the not self that’s aware of it self as a self. The feeling of self is certainly not an inseparable concomitant of all our experience. Self consciousnesses are source of weakness and moral failure. While we are steadily engaged in the progressive execution of a purpose we lose ourselves in the work, it is only upon a check that we become self conscious. Self consciousness in the bad sense always arises from a sense of an incongruity between the self and some contrasted object or environment. This paper will elucidate the two philosophies of the great philosophers which regard to self Theoretical Framework. The researcher uses a theoretical framework to explain the concept of Nishida Kitaro and David Hume’s notion of the Self and its relation to the Centripetal Morality of Filipinos. The researcher will elucidate the two paradigm enable to have a grasp in the two different philosophies of the East and West and how they are connected to the centripetal morality of Filipinos. And through discussing what are the two diverse fields of a metaphysical philosophy the researcher will explicate the essential correlation towards the moral aspect in effect to the morality of Filipinos. Statement of the problem 1. What is the problem of the Self according to Nishida Kitaro? 2. What is David Hume’s concept of the Self? 3. What is the implication of their Metaphysical philosophies of the Self to the centripetal morality of the Filipinos? Thesis Statement The Metaphysical philosophy of Hume and Nishida is a manifestation of a life, a life that embedded a direct way of viewing the external exemplification to substantiate the discourse between the two, through the ordinary. An internal co relation to the external out view of the self towards the life of the Filipinos will surely afflict the individual of a person towards the being ness as an uninfringeable essential factor of one’s own self. There is no definite line of demarcation between self and not-self the self on its side consisting of me and the not self is social, the self on its side consisting of me and the not-self of other men. The self is essentially a thing of development and as such has its being in the time process. The nature of the experience is the concept of the self is based. The self is never identical with anything that could be found completely existing at any one moment in the mental life. Self is essentially an ideal and an ideal which is apprehended as contrasted with present actuality. They ought and the must also know nothing of the feeling of self. Review of Related Literature Kant’s concept of the self Kant’s concept of the self is a response to Hume in part. Kant wished to justify a conviction in physics as a body of universal truth. The other being to insulate religion, especially a belief in immortality and free will (Brooks 2004). In the Inaugural Dissertation of 1770, Kant corrected earlier problems of a non-material soul having localization in space. Kant used inner sense to defend the heterogeneity of body and soul: â€Å"bodies are objects of outer sense; souls are objects of inner sense† (Carpenter 2004). In Kant’s thought there are two components of the self: 1. inner-self 2. Outer-self (Brooks 2004). There are two kinds of consciousness of self: consciousness of oneself and ones psychological states in inner sense and consciousness of oneself and ones states via performing acts of apperception. Empirical self-consciousness is the term Kant used to describe the inner self. Transcendental apperception or (TA) is used in two manners by Kant for the term. The first being a synthetic faculty and a second as the â€Å"I† as subject. One will note that logically this function would occur in inner sense (Brooks 2004). Kant states that all representational states are in inner sense include all spatially localized outer objects. The origin or our representations regardless if they are the product of a priori or outer objects as modifications of the mind belong to inner sense. Kant presents apperception as a means to consciousness to one’s self. Inner sense is not pure apperception. It is an awareness of what we are experiencing as we are affected by thought (Brooks 2004). Brooks cites three types of synthesis. Kant claimed, there are three types of synthesis required to organize information, namely apprehending in intuition, reproducing in imagination, and recognizing in concepts (A97-A105). â€Å"Synthesis of apprehension concerns raw perceptual input, synthesis of recognition concerns concepts, and synthesis of reproduction in imagination allows the mind to go from the one to the other. † (Brooks 2004). Unity of experience and consciousness are integral to the concept of the self. Transcendental apperception has function to unite all appearances into one experience. This is a unity based on causal laws. There is a synthesis according to concepts that subordinates all to transcendental unity. According to Kant the contents of consciousness must have causal connections to be unified (Brooks 2004). Kant argues that in the present progressive one can be aware of oneself by an act of representing (Kant 1789). Representation is not intuitive but a spontaneous act of performing or doing things. Man knows that by doing and fulfilling activities that these impressions cannot be simply sensations resulting from the senses. Representation fulfills three acts. An act of representing can make one conscious of its object, itself and oneself as its subject; the representational base of consciousness of these three items. Becoming conscious of our selves is simply an act of representation and nothing more (Brooks 2004). Kant postulates that there is a plurality of representations that gives rise to our view of self as a â€Å"single common subject†. This concept requires a constant undivided self. This concept is a continuation of global unity that spans many representations, one does not have to be conscious of the global object but of oneself as subject of all representations (Kant 1787). Kant’s self has a unity of self reference, â€Å"When we are conscious of ourselves as subject, we are conscious of ourselves as the â€Å"single common subject† [CPR, A350] of a number of representations. † (Kant 1787). Here Kant confirms that the impressions we perceive have one single common aim and that is the self as subject of these experiences. Kant postulates both senses as empirical but with the object of inner self being the soul. Transcendental apperception is a priori. Kant maintains the use of intuitive faculties of intuition and synthesis in inner self where innate material unites the spatially located objects from the outer self. Here, this permits a downward deductive operation to act from Kant’s theology while preserving an inductive operation from the sense world of our experience. The Essential Self through the Essence and Existence With the concept of rationality, we found ourselves moving from questions about pure reality and back to questions about ourselves and our own activities. In deed with the concept of subjective truth, we found a renewed emphasis on personal questions, questions about self rather than questions about the world. What is the self? What is to be a person? What do you know when you ‘know your self? What is someone telling you to be when he or she tells you ‘just to be yourself†? Real self, a self that does not vary from context. Philosophers have called the real self the essential self that is the set of characteristics that defines a particular person. The experience of our real, or essential, self is familiar to us in a great many circumstances. Self as Consciousness What am I? A thing which thinks. What is a thing which thinks? It is a thing which doubts, understands, affirms, denies, wills, refuses, which also imagines and feels. The theory that the essential self of self identity is the mind or self consciousness can be traced back to ancient times, but its best known defender is the philosopher Descartes, who presented a simple but elegant argument that the individual self is the first thing that each of us can know for certain and that this self, which is indubitable is nothings else but the thinking self, the self that is aware of itself. Kierkegaard: The Passionate Self It is impossible to exist without passion, unless we understand the world exist in the loose sense of a so called existence. Eternity is the winged horse, infinitely fast and time is a worn out nag; the existing individual is the driver, that is to say he is such a driver when his mode of existence is not an existence loosely so called; for then he is no driver but a drunken peasant who lies asleep in the wagon and lets the horses take care of themselves. To be sure he also drives and is a driver; and so there are perhaps many who also exist. The Self as an Open Question If self identity is defined by our answer to the question who am i? One possible answer is nothing yet, nothing definite. If one sees the self not as an inner soul which is in us from birth, but rather as a product of our actions and thought, then self identity is something to be earned, not an already existing fact to be discovered. The existentialist Jean Paul Sartre (1905-1980) would say that all of those theories which take the self to be found in consciousness are misconceived, the self is not simply thinking, not is it memory of past. The self lies always in the future; it is what we aim toward as we try to make ourselves into something. But this means that as long as we are alive there is no self at least, no fixes and finished self. The self is an open question. What this means is that there is no real self other than the self that we make for ourselves. Kierkegaard’s language all choices are subjective truths, true for the person who makes them but not necessarily true for anyone else. The self is what each of us chooses for ourselves, our protection into our future, our intentions to become a particular kind of person. But as we never wholly achieve this for even when our ambitions are fulfilled we can always change our mind, formulate new ambitions, and so on the self never really exists in full. It is always at best. Alternative Conceptions of Self as Consciousness Plato has defined self in terms of rational thought as opposed to mere thinking, which can be rational or irrational. The Self in Contextualized Action (Shaun Gallagher and Anthony J. Marcel) We identify two forms of self-consciousness, ecological self-awareness and embedded reflection, that (1) function within the kinds of contextualized activity we have indicated, and (2) can be the basis for a theoretical account of the self. Both forms of consciousness are closely tied to action and promise to provide a less abstract basis for developing a theoretical approach to the self. To get clear about philosophical problems, it is useful to become conscious of the apparently unimportant details of the particular situation in which we are inclined to make a certain metaphysical assertion. (Wittgenstein) The self that we are does not possess itself; one could say that it happens' (Gadamer) Overt action is indivisible . . . . It is the whole individual who acts in the real environment (Neisser) Surprising and seemingly counter-intuitive results are not uncommon when philosophers, psychologists, and neuroscientists, employing a variety of first- and third-person approaches, search for an adequate model of the self. At least one philosopher equates the self with a momentary existence so that we are said to live through a large number of consecutive momentary selves (Strawson 1997). Other philosophers, introspectively exploring the stream of consciousness, fail to find anything at all that resembles a self (Hume 1739). When faced with a range of questions about self (questions pertaining to identity, experience of self, nature of self, and so forth) most theorists approach the topic in a manner that is abstract or detached from behavior and/or action normally embedded in contextualized situations. We also want to suggest that most of the controversies, problems, and paradoxes concerning the notion of self are the result of searching for the self within these abstract perspectives. We suggest a different starting point and strategy for developing models of a self which is more contextualized within the realm of action. First, we want to be clear that although this paper is centrally concerned with the nature of the self, there is a necessarily related issue that we address, namely, the question of access to the self, and whether there can be certain forms of self-consciousness that are not abstractions from contextualized situations. The promise of a sound basis for the development of a theoretical conception of a contextualized self is only good if in fact there are reliable forms of contextualized self-consciousness since the primary method for getting a grasp on the self is through first-person self-experience. Beyond this, however, the question of access is essentially linked with the question of the nature of the self. Access (self-consciousness) is constitutive of self. Second, we wish to be clear that in sketching an approach to a conception of a self in contextualized action, we do not assume that there is only one kind of self or that an explanation of the contextualized self will be an explanation of every sense of self. Other approaches, such as the Meadian analysis of a socially constituted self, or the notion of an autobiographical self, can reveal important and valid conceptions of self. The Ethical Self What we want to call embedded reflection is not the same as the hyper reflective or introspective consciousness we identified in previous sections as a form of abstract, de contextualized behavior. We may state the difference in this way. Embedded reflection is a first-person reflective consciousness that is embedded in a pragmatically or socially contextualized situation. It involves the type of activity that I engage in when someone asks me what I am doing or what I plan to do. In such reflection I do not take consciousness or the self as a direct or introspective object of my reflection; I do not suddenly take on the role of a phenomenologist or theorist for the sake of answering the question. Rather I start to think matters through in terms of possible actions. I treat myself (I discover myself) as an agent. In such situations, my attention is directed not in a reflective inspection of consciousness as consciousness, but toward my own activities in the world where my intentions are already directed. Often my aim in such reflection is not to represent my self to myself, as if it were a piece of furniture in my mind, but to continue certain actions or to explain myself in terms of my action. What is the Self? The Numerical Self (Claro R. Ceniza) Two dimensions of identity of things; their generic and specific identities, on the one hand, and their numerical identities on the other. The generic and specific identities of object refer to their identities as classes, the generic identity having references to the larger class to which an entity belongs, and the specific identity referring to the lowest class to which the individuals belongs and this for our purposes could be the individuals itself. Generics identities may be arrange in a hierarchy of higher and higher classes, the highest class to which an individual belongs being called its SUMMUM GENUS that is in highest class. We may speak of identity in the sense of numerical identity. The numerical identity refers to the identity of individuals with itself. Numerical identity refers to the identity of an individual neither in terms of the classes to which it could belong nor to its properties, but to its history’s individual. For things, spatio- temporal continuities the general criterion although there are exception to this. For humans, memory is perhaps the ultimate criterion, although for ordinary cases. Spatio-temporal continuity is often regarded as adequate. Numerically one and the same. Another example is dotted lines obviously. These are not spatio-temporally continuous, but dotted lines may often be numerically distinguished from each other. With human the continuity of memory is more important than spatio-temporal continuity. When a person writes his bio-data, he more often than not to refer to his numerical identity and recounts his personal history and achievements as an individual. The greater importance of a continuous memory train as the more significant criterion for the numerical identity o persons is shown by the fact that, whether ones believes in it or not, the concept of reincarnation would be impossible, if not for the fact that the possible continuity of memory could be taken as more basic for The numerical identification of an individual, than spatio-temporal continuity, since clearly there is no spatio-temporal continuity between death of a previous embodiment and the birth of the next, spatio –temporal continuity is often considered adequate for the numerical identification of persons. We may regard the numerical identity of a person as his objective self. It is one’ self as seen by others, and as one sees himself objectively as part of a community of persons. What is the Self? The Generic Self The generic self of a person is the class or classes to which the person belongs, according to the way the custom has established these classes relative to him. Thus, a person may be classified as a father, a citizen, a teacher, husband, adult, etc. These classifications and the way he behaves accordingly are important to a person’s self-identity and self-identification and they usually determine his normal behavior, and what others expect. Confucius recognized the importance of role-playing in the society. He said that we all play roles in society- perhaps many roles for each one of us. A harmonious society is one where everyone plays his role at it should be played, according to the name given to that role. A person’s actions should be in accordance with the role or roles that he plays. A person is his roles, He may add to it the unique way he plays it well. Chapter 3 Methodology The researcher will use the comparative way of explicating the metaphysical philosophies of Nishida vis-a-vis Hume and the interrelation of the two philosophers to the centripetal morality of the Filipinos. All the materials are gathered from different libraries and internet research. A documentary abstraction guide will be used by the researcher as an instrument in gathering data. The researcher is able to come up to this topic because the essential part of being ness lies within the self, starts within the self before outpouring with the whole, a part that embedded the necessary significant towards metaphysical aspect to the paradigm of ethics. This study only discusses the definition, exposition of the comparative field of the East and West paradigm. For the philosophical metaphysics of Nishida and for Hume, the main idea regarding the two philosophers purports the essential connection imply with the centripetal morality of Filipinos. Analysis of Data. The first level of discussion will discuss the metaphysical philosophy of Nishida and Hume. The second level of discussion will discuss the comparison and contrast, difference and similarities, of the Philosophers metaphysical thought and the relationship to the centripetal morality of Filipinos. Chapter 1 introduces the study. Chapter 2 discusses the different concepts philosopher regarding the self. Chapter 3 presents some concepts of the self and Nishida’s as well as Hume’s in relation to centripetal morality of Filipinos. Presentation and Analysis of Problems 1. What is the problem of the Self according to Nishida Kitaro? Nishida practiced Zen meditation in his early years and most of his work can be seen as an attempt to explore this experience. One of the fundamental questions that is considered between subject and object. His solution to the polarities of mind body, self world, me-other is to posit an original ground of existence that goes beyond such distinctions. In his first work, Zen No Kenkyo he writes variously on his topic: When one experiences directly one’s conscious state there is as yet neither subject nor object, and knowledge and its object are completely united, this is the purest form of experience. Why is love the union of subject and object? To love something is to cast away the self unite with that other. As emphasized in basic Buddhist thought, the self and the universe share the same foundation, or rather, they are the same thing. Nishida proposed a new thesis: that of ultimate reality as mu no basho, the place of absolute nothingness. Nothingness here corresponds closely to Nagarjuna’s concept shunyata or emptiness. This nothingness is not an absence of God or the self but an absence of quality, division or concept of all of the things which we need in order to define the separate existence of the ego self. By not being anything in particular, we are everything. Nishida eliminates the psychological terminology that had characterized his earlier work. Nishida’s Basho is a radically new concept. By imagining the self as Basho or place rather than as a point, consciousness or presence we move away from all ideas of individuality. Nishida sees in the extinguishing of the ego-self in the Basho the birth of the self as Basho. The basho has the power to unify the contradictions which underlie all existence, to effect the continuity of the discontinuity. In terms of Western logic, the basho violates the principles of contradictions and identity. Nishida claimed that the contradictions at the heart of everything were what caused the constant change and motion we observe in the universe. Only in the mu no basho are these dynamic oppositions reconciled. As a Buddhist, the ultimate good for Nishida is the realization of the true self, the Buddha nature. As a Zen Buddhist, Nishida argues that this realization should take place in he active world. His concept of acting intuition illustrates this the physical world of actions is expressive of the inner creativity of the basho. Only by living fully as historical individuals will the power of the self as Basho be made manifest. Nishida reminds us that â€Å"To study oneself is to forget oneself. To forget oneself is to realize oneself as all things. † For much of Japanese philosophy, in order to know our true self we must let go of the subject-object dichotomy with which we have been taken conditioned. We must let go of the voice of intellect in our pursuit and let our intuition open us up and allow awakening. In this awakening, not only do we awaken to our self, but we awaken to all reality. Before we look more closely at some Japanese Buddhist teachings, let us review some of ideas from the Neo-Confucian school. What can be constructed as the extreme positions with regard to the nature of the self? Self is an object or some thing Self is nothing Nishida Kitaro attempted to steer a path between these two extremes. For Nishida we cannot truly know the self if we take it to be either the subject or object of our knowing process. That is to say, the self is a place, or basho, that gives rise to knowledge. The self is neither the subject of an experience nor the object of knowing. The self is the experience discussing Nishida, Nishitani described this rapport between experience and self, â€Å"of which it is said not that there is experience because there is a self, but rather that there is a self because there is experience. † This confirms the long standing Buddhist teaching of no self. The actual self is a process. To this process, Nishida assigned a term, koiteki chokkan, acting intuition. Basho literally means â€Å"place† or â€Å"field† and suggests an all embracing environment within which all activity occurs. Because it is all embracing, this place o field is without boundaries and without a center of reference. Imagine an infinite circle without a circumference and without a center. As Yuasa stated: The basho is a fundamental restriction on being’ existence; without it, no beings can exist in the world. Even though basho is without boundaries, boundaries are in practice erected. They are constructed by our empirical self, or ego. Our empirical self, however, is not our true self, but instead the self as subject, a self –referential point of view whereby all else becomes the object for the empirical self. On other words, whereas Basho is a primordial field of oneness, discrimination now results from the construction of boundaries. The discriminating self, as subject, is not the true self. The genuine self, for Nishida and in line with Buddhist teachings, is thus a â€Å"self that is not a self. † This is why Nishida claimed that the self â€Å"lives by dying. † This is also why Nishida emphasized the faculty of intuition, not in a passive but in an active sense. It is through this active intuition that self realizes itself. Discursive, analytical knowledge is sufficient. For instance, consider the example of viewing a mountain. From one perspective the â€Å"I† is imbedded in a world of subject-object and mountain is the object of my knowledge. From another perspective, I realize the essential unity of all things. In this case, there is no subject-object duality, and the mountain is no longer separate from me. This native intuition maintains both perspectives at the same time. When this secret is mastered, living is dying and vice versa. Apparent contradictions are resolved. For Nishida, the self constitutes a unity of contradictions. Living is dying and dying is living. The opposition we normally pose between life and death is embraced in the Basho of self. We die and live at each single moment. This is the singular Buddhist truth of no substantiality; it reflects the paradox of our existence. When seem from our ordinary perspective, this paradox of life and death gives way to anxiety. When viewed from the perspective of the Basho of self, the paradox is embraced: My very existence is, therefore, an absolute contradiction, and it is this very realization that enables me to become truly self conscious. My individuality is my mortality, and my true nothingness is my immortality. I am a contradictory self, and my awareness of this is the ground of my religious awareness. Reality as Pure Experience, Nishida’s view is reminiscent of Zen Buddhism; he promotes Zen teachings using philosophical categories. Now Zen points directly to reality – what exists in its immediacy? Nishida viewed reality in much the same way; he directly pointed to pure experience as ultimate reality. Reality is that which underlies all our so called â€Å"experience. † We conventionally live in our ideas or images of the real, rather than in the real. Reality is the pure experience, which is the basis for conceptualization once conceptualization through reflection occurs, the experience becomes indirect. Reality remains the same unaffected by reflection. Reflection however gives birth to apparent modes of reality that are not in themselves truly real. When Nishida declares that reality is â€Å"pure experience† this means that reality within the present moment. Reality as Absolute Nothingness, all this is further sustained by his teaching concerning the primacy of â€Å"nothingness† over being. â€Å"Absolute nothingness† is another phrase he ascribes to this pure experience. It is crucial to be aware that this â€Å"nothingness† is not the same as nihilism. Rather absolute nothingness transcends the opposition between being and nonbeing by embracing them. The term transcend can be misleading; it can give the impression of something beyond the realm of experience. The term immanent is also to be avoided because it may lead to the impression of being immersed in our world if experience. Each of these terms implies the other. They each set up a dichotomy betwee.

Constant Pressure Calorimeter for Heat Capacity

Constant Pressure Calorimeter for Heat Capacity Kanwarpal Brar Purpose: To calibrate a constant pressure calorimeter and use it to determine the heats of the reaction and dissolution of different reactants and to use these heats of the reactions to find the enthalpy of a reaction by hess’s law. Analysis/ calculations: Determine the heat capacity of the coffee cup, Ccal in j*degC for all three trials and calculate the average value. Provide all these values in your report: provide full calculations only for trial . From table 1 Mass of 1.0 M NaOH solution used = 51.67g Mass of 1.0 M HCl solution used = 50.85g Total mass of final solution = 102.52g Initial temperature of reagents = 21.3 deg C Final temperature after neutralization = 27.8 deg C Heat absorbed by calorimeter q1 = C (heat capacity)*deltaT Heat abrorbed by soluction Q2 = heat capacity (C) *mass of the solution (m)*deltaT Heat released by neutralization reaction, Q3 = heat of reaction (delta H)*moles(n)/1mole In this reaction, Delta T=T2-T1 =27.8degC-21.3degC =6.5degC heat capacity of the solution, C=4.02J/g degC (given) mass of the solution, m = 102.52g heat of the reaction, ΔH = -57.3 KJ (given) = -57300 J HCl(aq) + NaOH(aq) > H2O(l) + NaCl(aq) Because HCl and NaCl react 1:1, any one can be used as limiting reagent Molarity of HCl = 1.0 M Volume of HCl = 50.0 ml = 0.0500 L Therefore moles of HCl, n = molarity * volume = 1.0 mol/L * 0.0500 L = 0.0500 mol It is assumed that not heat is lost to surrounding ΔE system = 0 J ΔE system = q1 + q2 + q3 = 0J Q1 = -q2 – q3 C1 * ΔT = -(4.02 J/g degC * 102.52g * 6.5 deg C) – (-57300 J * 0.0500 mol/1 mol) C1 * ΔT = -2678.85 J + 2865 J C1 = 186.15 J/ ΔT C1 = 186.15 J/ 6.5 deg C C1 = 28.64 J/ deg C Trial 1 = 28.64 J/ deg C Trial 2 = 31.09 J/deg C Trial 3 = 29.48 J/deg C Average = 29.73 J/deg C Determine the overall heat of reaction per mole od calcium meatl for the addition of calcium metal. to 1.0 M HCl folloed by the addition of water and b) to water folloed by addition of 1.0 M HCl. In each case, treat the overall reaction as a single process, i.e. instead of determining a delta H value for each step, determine . mass of ca = 0.404 g molar mass of ca = 40.08 g/mol moles of ca, n = mass/molar mass = 0.404 g/ 40.08 g/mol = 0.0100 mol Mass of water used, m = 50.0 g (1ml = 1g) ΔT = Tfinal – Tinitial ΔT = 30.5 – 21.4 deg C = 9.1 deg C ( table 2) Heat of the reaction per mole = -(q of reaction – (Ccal * ΔT))/moles of meatal -(Cwater*m*water*detaT(0*ΔT) /n = -(4.184 J/ degC * 50 * 9.1 degC) /0.0100 mol = -1903.72 J/ 0.0100 mol = -190372 J/mole = -190.372 KJ/mole ΔH = -190.372 KJ/mole b) mass of ca = 0.403g molar mass of ca = 40.08 g/mole moles of ca = mass/ molar mass = 0.400 g/ 40.08 g/mole = 0.00998 mol Mass of water used = 50 g (1ml = 1 g) Temperature difference ΔT = Tfinal – Tinitial ΔT = 30.5 – 20.3 degC = 10.2 degC (table3) Heat of reaction per mole = -q of reaction – (Ccal*ΔT)/mole of metal = -(Cwater*mwater*ΔT-(0*ΔT)/n = -(4.184 J/g degC*50g*10.2 deg)/ 0.00998mole = -2133.84 J/ 0.00998mole = -213811.62 J/mole = -213.81 KJ/mole ΔH = -213.81 KJ/mole Determine deltaEdissolution in J (g salt) for the unknown salt for all three trials and calculate the average value. Provide all of these values in your report, provide full calculation only for trial 1. Unknown salt = C Mass of salt = 4.013g Mass of water = 100g Mass of solution after reaction = 100g + 4.013g = 104.013g ΔT = Tfinal – Tinitial = 27-19.9 degC = 7.1 degC ΔEdissolution = -q of reation = -m*C*ΔT = -4.184 J/g degC*104.013g*7.1 = -3089.85 J ΔEdissolution/g salt = -3089.85 J/4.013g = -769.96 J/g salt Trial 1 = -769.96 J/g salt Trial 2 = -769.87 J/g salt Trial 3 = -754.18 J/g salt Average = -764.67 J/g salt Determine deltaEdissolution in J (g salt) for six salts in table 1. Provide all of these values in your report, provide full calculation only for LiCl. ΔEdissolution = ΔElattice + ΔEcation hydration + ΔEanion hydration ΔEdissolution = 846 KJ/mol + (-506 KJ/mol) + (-377 KJ/mol) from table ΔEdissolution = -37 KJ/mol ΔEdissolution = -37000 J/mol Molar mass of LiCl = 42.39 J/mol ΔEdissolution/ g of salt = ΔEdissolution/ molar mass = -37000 J/mol/ 42.39 g/mol = -873 J/g salt ΔEdissolution for LiCl = -873 J/g salt ΔEdissolution of LiBr = -472 J/g salt ΔEdissolution of NaCl = 51.3 J/g salt ΔEdissolution of NaBr = 0 J/g salt ΔEdissolution of KCl = 228 J/g salt Discussion : In the experiment, a simple constant-pressure, coffee cup calorimeter was calibrated using an acid-base neutralization reaction. the calculated specific heat of calorimeter was then used to determine the heats of reactions and dissolutions of other chemical compounds. A simple constant pressure calorimeter was produced out of two styroform cups. The cups were covered with a plastic lid with a hole in centre. While erformiing the acid-base neutralization reaction, the temperature of both acid and base were measure using PH metre temperature probe. The temperature were about each other. When HCl was added to NaOH no visible change was observed while adding the acid. But the temperature of the soluction was rise after the acid was added. This showed that the reaction between HCl and NaOH was exothermic reaction. after that mass of the final solution was measured. The second objective was to find the heat of the reaction per mole of calcium metal, while following the hess’s law provided in the lab manual. This was done in two different trials. First the calcium metal was added to 50.0 ml of 1.0M HCl and then 50ml of water. When calcium was added to HCl it reacted vigorously creating bubbles. The highest temperature recorded was almost double the initial temperature. When water was added to this solution, no visible change was observed, but temperature was dropped by 10 degC. The overall process was still an exothermic reaction the heat of the reaction was calculated to be -190.372 KJ/mole In the second trial, the calcium was first added to water. This reaction was similar to the first one. Calcium reacted with the water vigorously. The temperature of the solution was increased showing that is was exothermic reaction. when HCl was added to this solution the temperature was dropped by 3.6 degC. Which was less than the first case. The heat of the raction waw calculated to be -213.81 KJ/mole. The closeness o fthe both results can be explained by the fact that heat of the reaction is a state function, and does not depend on the path of the reaction. this also increases the confidence in the result. The final objective of the reaction was to determine the heat of dissociation of the unknown salt, and thus find the unknown salt by comparing the heat of dissotiation to the heat dissolution of possible salts. This unknown salt code C was white powder form. When unknown salt was added to water, temperature raise by 7.1 degC. This reaction showed that this was a exothermic reaction. the average enthalpy of dissolution of the unknown salt C was calculated to be -764.67 J/g. This value of enthalpy of dissolution corresponded to the calculated value of Lithium chloride, LiCl. A number of experiment errors could have affected the data collected, which includes the accuracy and precission of the instruments used environment conditions. The graduated cylinder was used to measure liquids was accurate to only one decimal place, or could only round the value to .0 or to .5. the measuring balance used to weigh had had high accuracy up to three decimal place, dispite that there was difference in the total weigh of the soluction in all three trials. This shows that may be weighing machine was not accurate. it is also possible that when solution was shaked to mix the reactant some of the solution lost or may be was left over on the cover lid. Or into the walls of cups and glass container. While doing the experiment some liquid was spilled that could be that reason for the difference in the weight. The volume of the solution could be measured by burettes or pipetts for higher accuracy. Overall the results of the experiment calculations were really promising and confident based on the fact that they folled the theory of the experiment. Conclusion: A calorimeter was prepared. The heat capacity of calorimeter was calculated to be 29.73 J/deg C. The heat reaction calcium was found to be -190.372 KJ/mole and -213.81 KJ/mole, in the two trials. the unknown salt had -764.67 J/g salt. The unknown salt C was found to be Lithium chloride. Results of this experiment is promissign and confident. References: Olmsted, john 3; Williams, greg; burk Robert c. Chemistry, 1st Canadian ed; john Wiley and sons ltd: Mississauga, Canada, 2012, pp 511-550

Hope Leslie, The Perfect Storm, and Dinosaur in a Haystack :: Persuasive Writing Essays

Hope Leslie, The Perfect Storm, and Dinosaur in a Haystack The three books, Hope Leslie, by Catharine Maria Sedgwick, The Perfect Storm, by Sebastian Junger, and Dinosaur in a Haystack, by Stephen Jay Gould, each persuade the reader to see a one sided story. The reader believes each author and allows himself to be persuaded for two reasons. One reason is he has confidence in the writer because he has not researched the 16th century, nor ever delved into the scientific world of evolution, nor investigated the perfect storm that sunk the Andrea Gail. Sedgwick did research the sixteenth century in order to write her novel about the puritans and Indians. Gould is an accredited scientist and has researched the scientific theory of evolution. Junger actually interviewed the family and friends of the real people that died on the Andrea Gail, and investigated the weather conditions to write his novel. On the other hand, The readers that do know about the 16th century, or evolution, or the storm can agree with or dispute the author or dispute him or her. In Hope Leslie, Sedgwick tells a fictional story about a puritan family's tragic separation caused by an Indian family during the historic colonization of the New World. She presents her story line from the puritan's point of view. Sedgwick has one of her puritan characters say, "I had rather meet a legion of Frenchmen than a company of these savages. They are a kind of beast we don’t comprehend-out of the range of God’s creatures-neither angel [or] man..."(42). The Indians are made out to be savages and evil beasts. The uninformed reader that reads Catherine Sedgwick's novel is convinced that this lie true and becomes angry towards the Indians. He is overcome by Sedgwick's persuasiveness and completely agrees with her that the Indians were savages and had no right to murder the Fletchers. In reality, both sides are equally cruel to each other. The Indians kill and separate the puritan Fletcher family only because members of their tribe and family had been killed and se parated from the rest of the tribe. An informed reader knows about the tragedies that both the Indians and puritans endured during this time. He can read Sedgwick's novel and agree with her, or dispute her. Obviously, she has researched the sixteenth century and knows both sides of the story. However, Sedgwick only tells the reader about both families' tragedies in such a way that it seems justified for the puritans to have killed the Indian family, but bloodthirsty for the Indians to have killed the

Legal Forms of Business Paper

Legal Forms of Business Paper Law/531 June 3rd, 2011 University of Phoenix Legal Forms of Business Paper Selecting the best form of operating a business depends on the type of business the owner wants to run. The owners have to pick the structure that best meets their needs. â€Å"The selection depends on many factors, including the ease and cost of formation, the capital requirements of the business, the flexibility of management decisions, government restrictions, personal liability, tax considerations, and the like† (Henry Cheeseman, 210, p. 529) Moreover, choosing the right form to run a business will also determine how the business is organized, how the cash flow is, and how the business is taxed. â€Å"The most common forms of business organization are: sole proprietorship, general partnership, limited partnership, limited liability partnerships, limited liability company, and corporation† (Henry Cheeseman, 210, p. 529). According to the situation given, the best form is limited partnership. Limited partnership refers to the types of owners the business will have, general (managers) and limited partners (investors). In this sense, Monica, and Susan will be the managers of the businesses because they both will operate the business with their skills, Susan with her computer graphics skills and Monica with her marketing skills. Whereas Vic will be the investor providing some capital to run the business, she will not be part of management; Vic will act as a passive investor. In limited partnership, managers have unlimited liability and the investors have liability to up the amount of their capital contributions. General partners will control everyday activities in the business. Monica and Susan will be responsible of the business debts as well. Despite, limited partnership is more complex than general partnership; this is the best form to meet Vic’s, Monica’s and Susan’s needs. Vic will have limited personal liability for business debts as long as she will not participate in management. Monica and Susan will have the possibility of raising money without involving outside investors once they can incorporate enough money to run the business by themselves. Sole proprietorship was precluded because the business will be run by Monica and Susan because they have the necessary skills to be successful entrepreneurs. In this scenario, Vic will provide capital and will take a passive role in managing the business, she sill obtain profits because of her involvement in the business. For not facing some problems among them, they will have to reach an agreement generally written to state how shares will be handled; this is common called a limited partnership agreement. â€Å"This agreement sets forth the rights and duties of the general and limited partners; the terms and conditions regarding the operations, termination, and dissolution of the partnership; and so on† (Henry Cheeseman, 210, p. 547). The limited partnership agreement will set forth the transactions that managers and investors can approve. This document also states the how earnings and losses will be distributed among the partners. Limited partners have also the right of being informed by general managers about the business performance and the business financial status. If Susan or Monica wants to admit a new partner, the new candidate to operate the business can be included if Vic approves this, unless the agreement document states otherwise. Limited partnership is easy to set up, and to appeal investors as limited partners. This agreement is good to set arrangements for general partners to use their skills, and to decision-making regarding the business. Limited partners can drop the business without the need for the limited partner to be dissolved. The business form of corporation was not selected because of the process of forming a corporation takes time and money, compared with the rest business forms. Corporations are often audited by the government and have to deal with more paperwork to comply with the regulations of the states in which the business will run. Also, in corporations dividends paid o shareholders are not deductible from the business income; it may turn out taxing this income twice. Corporation is a business form more expensive to create than sole proprietorship or partnership. There is more paperwork in corporation than other forms of business. Corporation carries several tax disadvantages, and pays taxes on its own income. Whereas limited liability partnership was not chosen because of the disadvantages it offers for this kind of business that Vic, Susan, and Monica want to run. Limited liability partnership is more expensive to create and to maintain than sole proprietorship and partnership. In this form of business if one partner leaves, the business is dissolved. Limited partnership is a good method for Vic, Susan, and Monica to use the limited partnership as a form of business because of the advantages it presents for their good. Through this business form, they can share the profits with a minimum of effort. This form is also easy to attract investors. Monica and Susan can raise additional capital because of the liability of limited partners. There is also less paperwork, and it is easier to manage than corporation. Selecting the best form of business is a strategic decision that entrepreneurs face. This is an important decision because of the implications it brings to the business, regarding its ongoing legal and tax consequences. The best form of business will depend on the business goals and many other factors with big impact on the business performance. Choosing the legal form is crucial to determine the organization and performance of any kind of business. Entrepreneurs must measure the pros and cons before undertaking any businesses. Word count: 901 Reference Cheeseman, H. (2010). Business Law (7th ed. ). Colorado, DE: Prentice Hall.

Five Tips for Writing a Great Speech

Five Tips for Writing a Great Speech Five Tips for Writing a Great Speech Five Tips for Writing a Great Speech By Guest Author As the founder of a speech writing firm, Inkwell Strategies, Ive gotten used to drawing a certain amount of interest from new friends and acquaintances when asked what Ido for a living. After working in this somewhat niche profession for a number of years, I have come to expect questions about what the job entails, and even more frequently, inquiries about how to write a strong speech. There are a lot of different ways to answer that question, but after crafting remarks for leaders in government, nonprofits, and the private sector, I’ve learned that there are essentially five rules that all writers should follow in order to write a winning speech: 1. Read your speech out loud Unlike almost all other forms of writing, speechwriting is designed for listeners. So, when reviewing your text, read it to yourself, and pay attention to how the words sound and feel. Do they flow off the tongue, or are they clunky and awkward? If your phrases make you stumble, they are guaranteed to make your boss stumble as well. Just remember that good writing is not necessarily good speech writing. 2. Simple phrases are your friend Keep your sentences short and sweet. Compound phrases with multiple clauses may look great on paper, but are likely to confuse your audience and decrease the effectiveness of your speech. Limit yourself to one or two ideas per sentence, and express them as clearly and powerfully as possible. 3. Do your research Before beginning a speech, make sure to familiarize yourself with the subject, so that you can write about it with confidence and authority. The creative aspects of speech writing are only effective when backed by a strong foundation of knowledge by acredible speaker. The audience must trust your words in order for their meaning to sink in. If you’re well-prepared, it will show. 4. Mind the time A man once said that the key to crafting a great speech is writing a good beginning and a good ending, and making the two as close together as possible. That might not always be true, but consider this: Abraham Lincoln’s Gettysburg address,arguably the most famous speech in American history, lasted less than three minutes. Compare that to the two-hour speech given directly before Lincoln by Edward Everett. If I gave you four-score and seven guesses, could you tell me what he said? 5. Know your audience Your listeners should be a strong determining factor of the content, tone and style of your speech. Before drafting remarks, think about who you’re speaking to, the venue you’re speaking at and the timing of your speech. There’s a time and a place for every type of remarks. It’s your job to figure out when and where you are. These are just a few tips to get you started, but there is alot more to speech writing than that. If you’re interested in learning more, make sure to check out my website for commentary and analysis about the world of speech writing today. This is a guest post by David Meadvin, President of Inkwell Strategies, a professional speech writing and strategic communications firm located in Washington, DC. He was chief speech writer to the U.S. Attorney General and U.S. Senate Majority Leader. Want to improve your English in five minutes a day? Get a subscription and start receiving our writing tips and exercises daily! Keep learning! Browse the Business Writing category, check our popular posts, or choose a related post below:7 Classes and Types of PhrasesAwoken or Awakened?40 Words Beginning with "Para-"