Homework Assignment Example | Topics and Well Written Essays - 250 words - 3

Homework - Assignment Example ng if or not the kanban system is the modern equivalent of Economic Quantity Research system and whether or not, the operating conditions are more important than the reorder point system used. According to the World Wide Web, kanban may be defined as a system that is designed to ensure that sufficient tools/supplies for workers for when and where they need it. In other words this production system is designed for continuous manufacturing. This system is most times compared to a supermarket. For example a supermarket that uses a Point-of-sale (POS) system, once a customer pays for something through the cash point and the items are scanned, at the end of the day, it sends the sale history to the warehouse. From there they will know what to order to replenish stock. In contrast to the Economic Order Quantity Research (EOC), which is basically an equation used to determine minimum and maximum stock levels they perform the same duties and provide satisfactory results. I believe they are similar in more ways than one but the main difference is the way they are carried out. 2. There is considerable evidence that getting the correct operating conditions is more important than the choice between MRP, kanban, or reorder point methods in the MPC system. How general do you believe this situation to be? Generally, I agree reason being, all the methods mentioned above provide basically the same results with little difference in calculation methods and time. So most definitely the only thing that would hinder positive and profitable results would be conditions under which they are

Enlightenment Essay Example | Topics and Well Written Essays - 250 words - 2

Enlightenment - Essay Example Firstly, Frederic II promoted enlightened absolutism where rulers were encouraged to make decisions based on enlightenment hence promoting rationality in formulation of rules. Through enlightened absolutism, Frederic II was able to modernize the Prussian civil society by reforming religious policies, judicial system and supporting arts and philosophers. Through these reforms, Prussian society witnessed toleration of religious diversity, incorporation of the noble category into the judicial system and economic growth since the noble stock could work in senior administrative levels and generate income. On the other hand, Joseph II also promoted the use of enlightened absolutism during his tenure. His leadership was aimed at making everybody in Hasburg lands to be satisfied despite the different social classes that existed. For instance, Joseph II implemented a program that gave the peasant class of people freedom from slavery. Joseph II also initiated legal reforms where he banned brutal punishments, death penalty and initiated equal treatment for all offenders. In addition, Joseph II introduced religious policies that tolerated diversity of religions in his region. Of more importance, Joseph II promoted education by making it compulsory for young boys and girls to attend schools. Further, Joseph II formulated a foreign policy that promoted expansion of his territory through colonization of other regions and trade. This meant that the society benefited in terms of increased resources from other regions. In conclusion, both Frederic II and Joseph II are said to have been enlightened leaders because their leadership incorporated principles of enlightenment. As a result, members in societies under their leadership benefited

Go Greek Essay Example for Free

Go Greek Essay They make assumptions that are most likely not true. They make assumptions from hear say only. You need to experience it, before you judge. Lauren Border’s negative outlook on the Greek system is mistaken, because she overlooks the positives like sisterhood and brotherhood, scholarship, and leadership, and what they have to offer. In â€Å"Pledging to never rush: a criticism of Greek life at Tufts†, published in The Tufts Daily, student at Tufts University Lauren Border writes how she is against the Greek life establishment at Tufts. She doesn’t understand why people would want to join an establishment that gives you so many bad names, and separates women from men, and men from women. In the article she did want to make clear that she does not dislike the people in the Greek life establishment. She has nothing against them; she is just against the establishment. She doesn’t like how the sexes are separated. She doesn’t understand that women are still trying to make a step up in the world and become equal to men, but then they have these establishments that separate them. She is also very against the hazing aspect on both sides of the Greek system. Girls’ egos are shut down, and men have to prove something, just to be part of something. She is stating that you can feel belonged to something and not have to partake in any of these things. In the article she states, â€Å"I am convinced that Greek life usually does much more harm than good. † She wants a change at Tufts and she is hoping that this article will make people wake up and see that there are other options out there. Border’s opinion on he Greek system lacks credibility when she points out the flaws of the Greek system. For every point she makes, she does not have any proof to back it up with. Also Border makes all of her judgments based off of the Tuft University Greek Life, when in reality not all Greek Life is the same on every campus nationwide. She is judging without knowing. Unlike Border I am currently part of a Greek establishment and it is the best decision I have ever made. I have only been in the house for three months, and I have experienced things I don’t think I would have ever experienced if I didn’t join. I don’t know if it’s because I go to the University of Idaho, but some of the stuff she mentions are not true. For example, Border states in the article that girls have it way worse in the Greek system than guys, but here at the University of Idaho, it’s the complete opposite. Absolutely no hazing is allowed, and if the house gets caught it will be shut down. No exceptions what so ever. There are many benefits for joining a Greek establishment. Border only looks at all the negatives, and doesn’t even bother to consider the positives. One of the multiple benefits for joining a Greek establishment is friendship and sisterhood/brotherhood you gain. When joining a house you have the advantage of meeting people of various backgrounds with both different yet similar interests. The ideal of sisterhood/brotherhood is the principal foundation upon which each fraternity/ sorority is built and from which you will receive the greatest benefit. You will always have people pushing you to be the very best you can be, and will be there when the going gets tough. Another benefit for joining an establishment is the academic side of it. One of the main purposes of the fraternity or sorority community is to develop and encourage high scholastic achievement among the members. Within the house you have the opportunity to take advantage of peer tutoring, upperclassman counseling, and chapter study hours. Those chapter study hours give the newest members a good sense of the change of study habits they are going to have to become accustom to in order to be successful in college. Also, there is the fact that your brothers/sisters can offer all kinds of academic advice after their experiences. There are so many benefits in joining a house, but I am only going to mention one more. When you join a fraternity or sorority you will be offered the opportunity to take on a leadership position. Leadership positions range from president to vice president of finance all the way to purchase chairman. Everyone in a fraternity or sorority is a leader, whether you’re an officer, on a committee, or just a participant. You will learn by doing. You will learn how to manage a budget, run effective meetings, speak in public, and motivate others. These are skills that will help you not only within the university but throughout your life. These days it takes more than just a degree to get a job, it takes leadership experience. Being a part of something that has a lot of meaning behind everything is an amazing feeling. Being a part of a sorority/ fraternity and forming that sisterhood/ brotherhood is such an amazing thing. You know people have your back all the time, and you know you are not alone. Everyone is going through the same thing. Learning life skills while being part of a Greek establishment will help you so much later down the road. Whether you hear good or bad things about joining a house, give it a chance. You will never understand the meaning behind everything if you don’t give it a try. Lauren Borders negative outlook on the Greek system is mistaken, because she overlooks the positives of what it has to offer. Everything was based on hearsay and personal opinion. She had nothing to back up any of her points.

The Cultural Significance of The Tale of Genji Essay -- Japan Culture

The Cultural Significance of The Tale of Genji The Tale of Genji is one of the most important stories of ancient Japanese literature. Japanese scholar Sin Ohno said that there is no literature written during the Heian Era which is written in as precise language as The Tale of Genji. The author, Murasaki Shikibu, is a woman. In this tale, we can see the concept towards marriage of women during her period. During the Nara Era, and some time before, the concept of marriage was totally different from the concept we know today. It is called "Tsuma Toi Kon." "Tsuma" means wife; "Toi" means to visit; "Kon" means marriage. In order to explain the marriage during this era, I will present an example of the typical interactions between men and women. When a man meets woman, somewhere like market where many people gather, the man would ask her address and name if he is interested in her. Asking for the name also avoids misunderstanding; asking for the address is so he can visit her. Visiting her is like marriage in today's sense. If the woman is interested in the man, she would tell her address and name. The man would visit the woman's house in the evening and call her name from outside. He might play a musical instrument like a flute, or harp, or sing songs to get her attention. Men sometimes visited women without calling or playing any music. Whether the woman accepts the man is up to the woman to decide. If the woman is interested, she would invite him in. Men and women generally worked during the day time; the men visited women only at night time. In earlier eras, the family built a sub-house beside the main house and invited the men into the sub-house. However, the men did not stay in the sub-house. Men visited at night and.. . ...robably tried to create a figure who had ability to support several different women. Even though what Genji did was allowed in ancient society, it is definitely not acceptable today. In The Tale of Genji a man would sometimes play a harp or a flute to get a woman's attention. Considering the appearance of traditional marriage, those men are following the traditional ways of marriage. Marriage during the Heian Era is a little different from the Nara Era. They still pracitced what was still recognized as "visiting marriage," but the family formally accepted the man as groom. However, men still stopped visiting when they lost interest in the women. This is like Hikaru Genji, who did not like Lady Aoi very much, so he seldom visited her. "Visiting marriage" had many problems. In some cases, men visited several different women at a time. There were laws to restrict the m

Religion and Homophobia in Trinidad and Tobago Essay

As previously demonstrated, the data collected was graphically represented in order to highlight trends or anomalies. Figure 1 (Fig. 1) begins by showing that 36% of our sample supported same sex marriage, whilst 64% did not. Since non-support of same-sex marriage is used as our indicator of homophobia, approximately two-thirds (( 2)? (3 )) of our sample is considered homophobic. Whilst this suggests that a substantial proportion of our population is supportive of homosexuality, the majority is apparently homophobic. Thus, a standard was found, against which individual elements of the population can then be manipulated and analysed in a positivistic approach. Figure 2 shows that the gender of the non-supportive population was almost equally distributed, which suggests that perspective is gender neutral. This is surprising considering that gender commonly indicates differing perspectives, but may perhaps be attributed to the existence of homosexuality in both genders. Additionally, this is reflected in Fig 3. where the male only school, Naparima College is proportionately equal to the female only schools, Naparima Girls’ High School (NGHS), ASJA Girls’ College (ASJA) and St. Joseph’s Convent (SJC). Furthermore, Figure 4 shows that the average CSEC grades (which we will use as an indicator of education level) of the supporters approximately equalled that of the non-supporters. Therefore, neither gender, education level school has significant effect on our candidates’ perception of same-sex marriage. Continuing the search for factors that may affect the development of homophobia, Fig 5 outlines four further dimensions of social life, showing that, support of the legalisation of marijuana, alcohol consumption habits, history of altercations with the law, and family structure all had negligible effects because the proportions only slightly deviated from the norm. It is only when the dynamic of religion is introduced that anomalies become apparent. As illustrated in Figure 6, there is little variance between the individual religions, with Islam being marginally more homophobic, but, when religion is removed, as in the case of our secular candidates, the proportions are reversed and approximately two-thirds (( 2)? (3 )) of the secular candidates were supportive. Additionally, it was observed that, whilst Muslim candidates had the highest correlation to homophobia within our sample, the candidates from the Islamic school, ASJA Girls’ College –who would have been exposed to the institution for at least five years, a substantial portion of their lives-, had the lowest correlation to homophobia; the difference being approximately 10%. This is pertinent because it is also indicative of secularisation by differentiation wherein the non-religious sphere of life, education is separated from religion (Jose Casanova, 1994). In both instances of secularisation, homophobia was reduced. Building on the investigation of the influence of religion, religiosity was then compared to opinion using three common measures of religiosity. Figure 7 shows the relationship between frequency of visitation of place of worship and non-support, Figure 8 shows the frequency of private worship against non-support and Figure 8 shows the frequency of private study of religious texts versus non-support. All graphs yielded a positive gradient, began well below the average and ended well above it. This indicates, that as religiosity increases, so too does homophobia. This contrasts our previous observation that there were no trends amongst the various religions but verifies the implication that secularisation decreases homophobia. Careful consideration of the qualitative data compounds these assertions because, not only is religion openly and usually used as justification of homophobia, the candidates who were most fervently religious and enmeshed with their congregation were often most blatantly homophobic. Additionally, if the view of the religious leaders is to be taken as the consensus of the congregation, it would appear that most justify discrimination. However, there were cases in which the fervently religious advocated positively for same-sex marriages. The phenomena observed can be explained using a functionalist perspective in which religion serves as a method of maintaining social order through increasing solidarity within a mostly heterosexual population by segregating the homosexual, thereby providing a common ‘enemy,’ and instilling a set of values and norms in society. Also, religion may be viewed as encouraging more â€Å"productive† marriages in which childbirth is possible, thereby helping to sustain the birth-rate, working to aid the system of the family. When candidates are separated from the functions of religion, they are more likely to maintain a different set or norms, wherein homosexuals are equal to heterosexuals. Contrastingly, a Conflict perspective may be used in hich religion serves to justify the construction of a class society in which the heterosexuals are the ‘bourgeoisie’ and the homosexuals are the ‘proletariat. ’ By masking the foundation of power and exploitation in divine ruling, the heterosexuals are allowed to legitimize their position of superiority. When this illusion is removed and class consciousness attained, as in the case of secular candidates and candidates with little religiosity, the bourgeoisie can no longer legitimize their position, and so homophobia is reduced. Alternatively, if one is to utilize Weber’s theory of Rational Choice, one might suggest, that, perhaps candidates decided to follow the homophobic direction of their religious leaders, rationalizing that earning the support of the entire congregation was worth discriminating against a minority. This theory also serves to explain why candidates supported same-sex marriage, because the prevailing justification was a rationalisation that their (homosexuals) private life did not affect me (the candidate) negatively and was therefore not a problem. This also explains the anomaly of the few candidates who were enmeshed in non-supportive congregations but still supported same-sex marriages. Continuing the interpretivistic trend, Mead’s theory of Symbolic Interactionism may be applied in which the ascribed meanings of symbols encourage homophobia. For example, candidates who studied their holy texts daily were most likely to be non-supportive. They may ascribe that the text determines their values and that the text does not support homosexuality, therefore, they, identified as a follower of the text, does not support homosexuality. Another example may be the use of song references in their justification, wherein, candidates interpret the music to disapprove of homophobia and therefore, as listeners, they should also disapprove. Lastly, the use of homophobic slurs such as ‘fag’ in the language of the non-supporters suggests that homosexuality is unwanted, and communicates this to others who may interpret it as such, and develop the same opinion. Discussion of Findings In, Invitation to the sociology of religion, Zuckerman presents a functionalist approach in which we see how religion may affect social hange. He demonstrates a correlation between a decline in the influence of religion and an increase in the acceptance of homosexual relations suggesting that religion does indeed influence homophobia as determined from my research. Furthermore, he considered another form of discrimination, that is, racism in which again, religion resulted in the segregation of a minority, but also, where religion provided a powerful community through which resistance could grow. The strength and influence of these churches echoes the observation that the more enmeshed our subjects were in their religious congregations, the more homophobic they tended to be. Building on the methods by which religion could affect social life, the article, â€Å"Gays bash government on same-sex marriage,† presents a scenario in which religion has clearly moulded the opinion of a prominent member of our government to the point that it over-rode proper conduct. This crass act seems less surprising when it is observed that some candidates also paraphrased or quoted biblical passages in lieu of an explanation. The research paper, †Religion and public opinion of same-sex marriage,† also adds validation to our research because their results were strikingly similar to our own. They discovered, as I did, that a persons’ religiosity and not their specific religion was the prominent factor in influencing their view of same-sex marriage. Additionally, the article entitled, â€Å"J-FLAG Issues Statement on International Day Against Homophobia,† also verifies this conclusion by using statistics which showed that 56% believed homosexuality and Christianity were incompatible and that 82% believed that it was immoral. This, second study was conducted in Jamacia and as such, it is also more relevant to our research based in Trinidad; it should come as no surprise that their sample yielded a homophobic rate only marginally lower than our own at 59% as opposed to 64%. Finally, in relation to our final aim, the research paper, †Religion and public opinion of same-sex marriage,† also proves handy because they validate that no other standard demographic holds significant influence on a candidate’s opinion of same-sex marriage besides religiosity. Considering these observations, my main finding appears to be that religion does, in fact, play a significant role in developing homophobia within the Lower Six population of San Fernando. Additionally, three main inferences can be made: Firstly, that religion may develop homophobia by presenting a community in which homophobia may be justified and advertised as the norm, through interaction with the institution of government, or through symbolic interaction wherein the religious texts are interpreted as encouraging homophobia. Secondly, that religiosity is a much more significant factor than religious affiliation in developing homophobia, with religious affiliation being almost powerless in our study. Thirdly, we may infer that, whilst exposure to the media did have some effect on the development of homophobia as reflected in our qualitative data, by and large, religion is the major influence with no significant alternative factors appearing in our study. ? Limitations Whilst conducting my study, certain limitations were confronted. Chief amongst these was the cost effectiveness of conducting such a relatively large-scale survey consisting of over two hundred subjects. Adding to this difficulty was the statistical analysis in which a spreadsheet was necessary. Additionally, in order to balance the ratio of male to female respondents, the strata of Naparima College was over-represented since that was the school in which the most co-operation was met. However, since Naparima College proved to be a typical institution, for the purposes of our study, I believe that the integrity of the data was no compromised. Difficulty was also met in collecting and analysing secondary data sources as inquisitions at our public libraries proved fruitless and many of the recent, relevant research papers published were either costly, or restricted to members of certain institutions. Lastly, there may have been some, inherent instrument bias in my analysis of the qualitative data. Recommendations On completion of my research, certain recommendations have become apparent. The first being that a complete separation of the church and state must be accomplished in order to provide the allocation of same-sex marriages, and the second being that the institution of religion should be removed from society as it, in its many forms may a dangerous tool for inspiring discrimination. Conclusion Although it has been a lengthy road, it was a straight one, and, in summation, we can determine that there is indeed a clear relationship between religion and homophobia in which religion inspires the other through various ways. Furthermore, a person’s religiosity was shown to be the determining factor in influencing homophobia with no other influence being significant. ?

Interfaith Dialogue in a Multi Faith Australia Essay

Australia is a multi cultural country containing a wide range of ethnically and religiously diverse peoples, allowing benefits for Australian society. However, it can pose a potential challenge to social harmony and cohesion because to one faith the idea of what is scared or important may contrast entirely with another. Interfaith dialogue is therefore an effective method for avoiding such clashes. It is a movement aimed towards promoting and understanding different religious traditions, and to clear up any misunderstandings or conflicts. Though debate and argument can be an issue, it is not what it aims to promote, Wendy Wilkie, a Uniting church Delegate stated â€Å" †¦many Christians and Muslims would see the only reason you talk to somebody of another faith is to convert them to your own†¦Ã¢â‚¬  which is why these discussions can be difficult. The four principles of Dialogue are; it begins when people meet each other, depends on mutual understanding and trust, makes it possible to share in service to the community and Dialogue becomes the medium of authentic witness. These principles are all effective and vital to help sustain peace between religions in such a multi-faith country, and therefore Inter-faith Dialogue is of great importance in Australia. A large number of Inter faith initiatives have taken place in Australia; an example is the Australian National Dialogue of Christians, Muslims and Jews, beginning in March 2003 aiming to provide opportunities for these faiths to build understanding and to clarify contentious issues with their respective faiths. Since the amount of religious diversity in Australia is so great, the importance of discussion and resolution through Inter-Faith dialogue is crucial, as clashes between these faiths is an inevitable reality.

Critically Consider Whether Evidence Justifies A D Essays

Critically Consider Whether Evidence Justifies A D Essays Critically Consider Whether Evidence Justifies A Distiction Between Stm And Ltm Diane Woodward 10th September 1999 Critically consider whether evidence justifies a distinction between STM and LTM Memory is a working process that enables us to learn and benefit from past experience. There are three stages of process, registration, storage and retrieval. Some Psychologists have undertaken research to show there is a distinction between STM and LTM. Atkinson and Shiffrin introduced the Multi Store Model that supports the fact that the STM and the LTM are different. The LTM is a permanent store while the STM is only temporary. The Multi Store Model proposes that information must pass through the sensory store and the short term store before it can be transferred into the long term store and become part of a long term memory. Atkinson and Shiffrin propose to transfer information form the STm to the LTM rehearsal must be undertaken. The evidence that supports the Multi Store Model includes two component tasks, coding and braindamaged patients. Two component tasks involves asking subjects to remember a list of words and asking them to repeat them using free recall. In conclusion to the experiment it showed that subjects recall items form the end of the list first and get more of these right, this is known as the regency effect which is connected to recall from the STM. The experiment also showed that items form the start of the list are recalled quite well but not as well as those at the end of this list. This is known as the Primacy effect which is connected to recall from the LTM. However the experiment showed that the words in the middle of the list were those that the subjects remembered least of. Many Psychologists own experiments and theories support the Atkinson and Shiffrins idea of rehearsing, including Brown and Peterson who carried out an experiment giving subjects sets of three consonants to remember. They found that if the subjects were allowed to rehearse, the experiment was easy, however if there was no rehearsal the majority of the subjects forgot after a none second delay and nearly all subjects forgot after an eighteen second delay. In conclusion to this experiment Brown and Peterson founf that there is a rapid loss of information if rehearsal is prevented. This supports the theory that there is a STM. Craik and Watkins carried out a study to show that retention over long periods of time is unrealted to duration to the STM or the number of rehearsals meaning retention is not related to rehearsal. Atkinson and Shiffrin proposed that STM and LTM code information in different ways, therefore they must be different memory stores. The STM stores information acoustically, we know this because people make acoustic errors, however the LTM stores information semantically, because people make semantic errors in LTM tests. Conrad (1964) and Baddley (1966) have carried out research that supports the theory that the STM and LTM uses different coding. The research carroed out dealing with brain damaged patients is the third type of evidence that supports the Multi Store Model. Psychologists proposed that if the STM and LTM are different then brain damage may effect one memory without causing damage to the other, this is supported by the study of Amnesiacs. It has been found that some amnesiacs keep a LTM for events beofre a brain injury and keep STM for events that happen after the brain injury, however they have no ability to transfer information form the STM to the LTM. Retrograde Amnesia is the imparity of the memory of events beofre the damage, with the STM not being disrupted, this shows that brain damage effects STM and not LTM, this is evidence that the two memory stores are separate. The evaluation of the model has brought about a few questions and doubts including the fact that we know that the model is based on experiments where subjects know their memory is being tested. We actually use our memory for information we are not expecting to use. When a subject is part of an experiment their performance may be affected because they know they are under observation, this questions whether the results are truly accurate. Also the experiments are questioned because they are not life