Thesis Exercises Assignment Example | Topics and Well Written Essays - 250 words

Thesis Exercises - Assignment Example Since our real world is not single sex, it’s hard for those students who go to single sex school to adapt themselves into society. For instance a female might be afraid of conversation with other guys, or guys might not be able to ask girls on dates, which is horrible in my perspective. Therefore, same sex schools are not a good option. I should take pride in my work. It because a lot of people will judge me with the quality of my work. Doing quality consistent quality work will become a good habit helping me become successful in the future for constantly doing quality work. Volunteering is important. Having many volunteers help society and other people during their time of need making it easier for them to recover. By having many volunteers around, it makes our society more compassionate People should watch less TV. Excessive watching of TV is bad idea because it is a distraction to study. If we will watch less TV, this would mean we will have more time for studying and other more productive activities. People who responsible should be the ones allowed to drive. Being responsibility is being determined by passing the driving test which should be done both in written and practical exam. This would eliminate the irresponsible drivers and would result to fewer accidents on the

Dancing at Lughnasa Essay Example for Free

Dancing at Lughnasa Essay Dancing is significant in the play so far because it is the way the Mundy sisters can escape social boundaries and it is a form of self expression for them. Dancing is also the only way they feel satisfaction and take pleasure in life. The Mundy sisters can neither explain nor express their true feelings or desires because of their religion of catholism, therefore they use dancing to fill their desire to break free and give them strength to carry on living the way they do. Dancing also provokes many memories of better times for them, it is one of the two things Michael (narrator) remembers of that summer of 1936, therefore it is a big and reoccurring theme throughout the play so far. The Mundy sisters use dancing as a way to feel satisfaction and take pleasure in life, as soon as the radio ‘Marconi’ is switched on we see a different family in the play so far before the ‘Very fast; very heavy beat’ begins we see a religious, Catholic bound family who are unhappy and unable to express themselves but as soon as the radio this ‘sheer magic of a radio’ brings music to them they all become a happy, ecstatic, wild family in the dancing ‘Agnes, Rose, Chris and Maggie are now doing a dance’, we see the Mundy family let go and live the way the feel they should but cannot due to the strict religion of catholism. They long to dance, ’I want to dance’ but as their religion restricts them they feel embarrassed and too old ‘mature women, dancing? ’ to dance or express their feelings and desires, because of the time the play is set in 1936 they would have been seen as to old to get married and therefore we are shown that this is their life from now on. Through dance we see the battle of catholism and paganism shine through. Dancing is significant in the play because it shows us the happiness of the Mundy sisters, their desires to break free and their only way to show their true personalities. They use dancing as a form of self expression, it shows their battle between their fight to stay true to their religion and their urge to explore the pagan traditions. The significant of dancing is different to certain characters with Kate it shows her true self, and in Maggie’s case it provokes memories and reminds her of what she doesn’t have but could have if she had only left Ballybeg, and it one of the few things that Michael remembers of his summer of 1936, and links dancing with enjoyment and happiness in that tough time.

Karl Rahner And The Anonymous Christian Theology Religion Essay

Karl Rahner And The Anonymous Christian Theology Religion Essay Before we go into talking about Karl Rahners idea of the anonymous Christian, let me tell you a little bit about Karl Rahner himself. Most of my information about Karl Rahner comes from the Karl Rahner Society. When you get a chance, you should check out the website. There is a lot more information on there about his life and some of his works. Karl Rahner was born in Freiburg, Germany on March 5, 1904 and died in Innsbruck, Austria, March 30, 1984. In 1922, Rahner entered the Jesuit order and he was soon one of the most influential Roman Catholic theologians in the Vatican II era. He wrote many essays that covered a broad range of topics. Most of these essays were on what concerned the Catholics from the 1940s to the 1980s. His essays provided many resources for both academic and pastoral theology. Karl Rahner was very popular in his native German-speaking countries. He became popular through his teaching, lectures, editorial labors and membership in learned societies. Rahner was published in international publications like Concilium and he had a large collection of works. Rahner also enjoyed a positive reception of his contributions by many Protestant thinkers. After Rahners service as an official papal theological expert from 1960 to 1965, his influence became more evident. The term anonymous Christian was thought up by Karl Rahner in an attempt to explain how non-Christians could still be saved by the Passion, Death and Resurrection of Christ. To better understand how Rahner arrives at his concept of the anonymous Christian, it is important to first understand the basis of Rahners ideas. Karl Rahner was greatly influenced by Immanuel Kant and two contemporary Thomists, Joseph Marà ©chal and Pierre Rousselot. Marà ©chal and Rousselot were said to play a major role in the influence Rahners understanding of Thomas Aquinas. The basis of Rahners thoughts comes from his belief of Gods self-communication. Rahner says the self-communication of God is transcendent. It transcends all of the tangible means in history by which we have known God, such as holy people, places, and things. He says we all know God when he communicates to us. God communicates by becoming immediate to us. We recognize God as a supporter, or someone who fills an emptiness when we need help because God hears our unconscious call and fills that emptiness. Through this communication God offers people forgiveness. This thinking process is what leads Karl Rahner to the idea of the anonymous Christian. Rahners first two books were Spirit in the Word and Hearer of the Word. Through these books and in Rahners essays, it shows his way of thinking and believing. Rahner believes that God is in all things and he shows a deep devotion to Jesus and the Catholic doctrine. Rahner talks about the anonymous Christian in an interview provided to Rev. Norman Wong Cheong Sau in an article titled Karl Rahners Concepts of the Anonymous Christian an Inclusivist View of Religions; in this article, Rahner provided his personal definition of an anonymous Christian: We prefer the terminology according to which a man is called anonymous Christian who on the one hand has de facto accepted of his freedom this gracious self-offering on Gods part through faith, hope and love, while on the other he is absolutely not yet a Christian at the social level (through baptism and membership of the Church) or in the sense of having consciously objectified his Christianity to himself in his own mind (by explicit Christian faith resulting from having hearkened to the explicit message.) We might therefore, put it as follows: the anonymous Christian in our sense of the term is the pagan after the beginning of the Christian mission, who lives in the state of Christs grace through faith, hope, and love, yet who has no explicit knowledge of the fact that his life is orientated in grace-given salvation to Jesus Christ. In another interview with the State of Catholic Theology Today, Karl Rahner answers a question about his anonymous Christian idea. Interviewer: Tell us something about your ideas on what you call anonymous Christianity. Rahner: Anonymous Christianity means that a person lives in the grace of God and attains salvation outside of explicitly constituted Christianityà ¢Ã¢â€š ¬Ã‚ ¦ Let us say, a Buddhist monkà ¢Ã¢â€š ¬Ã‚ ¦ who, because he follows his conscience, attains salvation and lives in the grace of God; of him I must say that he is an anonymous Christian; if not, I would have to presuppose that there is a genuine path to salvation that really attains that goal, but that simply has nothing to do with Jesus Christ. But I cannot do that. And so, if I hold if everyone depends upon Jesus Christ for salvation, and if at the same time I hold that many live in the world who have not expressly recognized Jesus Christ, then there remains in my opinion nothing else but to take up this postulate of an anonymous Christianity. A non-anonymous Christian is someone who has accepted Christ into their lives. Someone who lives with the grace of Gods grace, love, hope and understanding. A person who declares themselves a Christian is someone who has been baptized and lives by Gods laws. Rahner basis his belief in the anonymous Christian as someone who lives a Christian lifestyle, but has not yet declared himself a true Christian. According to Rahner, to declare yourself a true Christian, you must be baptized, attend mass, and pray in the traditional standard way. A true Christian should live in a Christ like manner and follow Gods laws. This type of person declares themselves a Christian in every way possible: the way they talk, the way they pray, and their absolution from original sin. Think of Mother Teresa, she would be a good example of a declared Christian. She followed Gods words and teachings and accepted Jesus in her life. Rahner accepts the idea that there is more than one way to reach God. He says through Jesus is only but one way. Gandi can be an example of an anonymous Christian. Although, he did not call himself a Christian by name, he lived in a Christ like manner. Gandhi followed his religion faithfully and lived by Gods laws. On page 75 of the Rahner Reader there is a quote that describes how Gandhi could be called an anonymous Christian, The mind of even the anonymous Christian is raised to the supernatural order by the grace of Christ, philosophy is not purely secular activity. The best of modern philosophy should be considered the self-reflection of a mind to which God has revealed himself implicitly through his grace. Through Gandhis self-awareness and through his though process, he has Christian like beliefs. Though Gandhi is not a declared Christian, he would be considered an anonymous Christian because his lifestyle and beliefs brought him into the grace of God. Can just anyone become an anonymous Christian The answer is yes, but the answer to this question is also based on a persons beliefs, their way of thinking, and their supernatural salvation. God denies no man. Gods grace is open to all men, according to Rahner. Jesus Christ died on the cross for all mens salvation. Even the ones who dont realize it will still be saved. This must mean that the non-Christians who end up in heaven must have received the grace of Christ without their realizing it. Again, this is where we get the term, Anonymous Christian. This idea and thinking can cause some mind-boggling issues. Upon doing my research on this subject on the internet, I came across some other peoples point of view on the subject. The main question that really stood out to me was If I am going to be saved anyway, then why should I convert to Christianity? While this is a good question and made me do some further research. When you take a minute and actually think about the question at hand, it is a horrible way for someone to think. Yes, you will probably get into heaven anyway because Jesus already died on the cross for our sins, but wouldnt you want to convert to Christianity to give yourself an even better chance of getting into heaven And there again, it all depends on the person and their personal beliefs. The Catholic Church believes that, although Christ is the Savior of the human race, a person does not have to know him personally to be saved. I think Rahner is just trying to get that message across to people through his works and his idea of the anonymous Christian. Salvation can only come through Christ, but God makes offers of salvation to non-Christians through their culture and own religion. Those who accept this offer are these anonymous Christians. Rahner says that even though they are not aware of Christ, they are saved by accepting Gods supernatural offer of grace through Christ. I can believe in this. If someone shows that they are a good person and does good things for themselves and other people (Think back to Gandhi and Mother Teresa) then I believe they will get into heaven regardless of their religion. I believe this because God sees that they are good people and that they have accepted Gods grace (knowingly or un-knowingly) into their lives. A persons actions determine whether or no they are worthy of Gods grace. The world is full of anonymous Christians. Some are people we walk by every day. In a summary, the term anonymous Christian to Karl Rahner could refer to a person who believes in the teachings of Jesus Christ, but is also someone who is not associated with any organized religion. Anonymous Christian could also be a term used for someone who does not wish to reveal their religious identity. Basically Karl Rahner is keeping to the Catholic religion in his belief that ALL people have a chance to be saved because Christ is the Savior of the human race. A person does not have to know Him personally to be saved. Rahner also insists that people should not give up on all missionary efforts. A persons chances at salvation are better if that person has an understanding of the Christian offer of grace.

University of Florida Volleyball :: essays research papers

Through the evolution of associations and legislation, the restrictions of women’s athletics lifted and created equality in athletics between the sexes. In addition, Dr Ruth H. Alexander, Weiss, and Lawler are responsible for the establishment and success of Lady Gator athletics, specifically volleyball. Marilyn McReavy, with a career of 156-100 at UF, and Mary Wise whose reign includes 58 straight home wins lead Lady Gator’s volleyball to a prominent standing not only in the SEC, but also in the nation. In 1967, the Commission on Intercollegiate Athletics for Women functioned under the American Alliance for Health, Physical Education, Recreation, and Dance. Here, three championship divisions were established; 750 at the state level, 150 at the regional level, and 39 and the national level. In 1971, the Association of Intercollegiate Athletics for Women (AIAW) was a product of the Commission. The primary concern (conflict) of the AIAW was the financial restriction placed on women’s athletics. No scholarship or financial aid was available to the athletes as well as a lack of money (support) for recruiting or coaching. In 1972, the U.S. Congress passed the Elementary and Secondary Education Act, which vehemently targeted sex discrimination. In 1975, Title IX gave universities 3 years to change the inequity and grant women’s athletics comparable funds. Dr. Ruth H. Alexander furthered funding equality, increasing from $16,000 to $1,300,000 between 1972 and 1980. As women we re receiving more equal athletic privilege a problem developed in the administration of the Division I teams compared to Divisions II and III. Coaches lead both men’s and women’s teams having two different sets of rules as well as two separate conferences often having conflicting dates. The University of Florida officially approved eight Lady Gator sports, including volleyball, in the 1974-1975 school year. Two years later, six out of the eight sports teams finished in the top ten of the nation for quality of athletes and schedules. The first volleyball SEC tournament occurred in the 1979-1980 school year, three years prior to the NCAA’s request for a women’s tournament from each conference. In 1980, followed the Florida Women’s Intercollegiate Athletics Equity Act. As Alexander’s successor, Weiss came from the University of Utah in 1981 to â€Å"revive Lady Gator volleyball† and brought the University of Florida’s women’s athletic program up to 4th in the nation. She hired Marilyn McReavy, one of two prominent Lady Gator volleyball coaches, who lead the gators until 1991 when Mary Wise was appointed head coach.

Colorflex and Temperature Measurement in Coffee Production

Coffee industry represents the colour of roasted java as a individual value such as SCAA or HCCI colour criterion. PT. ACI uses Colorette 3b with a graduated table of 0 to 200 to stand for the colour between visible radiation into dark. This instrument can non mensurate the debasement of java colour during roasting which has a wider colour scope. This survey applied the ColorFlex that is designed with CIE criterion colour measuring by using a particular visible radiation beginning and a standard perceiver angle. The samples were measured with the standard visible radiation beginning of Daylight ( D65 ) and the normal observer angle of 100. In some instances, the colour is frequently represented as chrome values but in this survey we used the colour difference ( & A ; Delta ; E ) which was calculated from the CIEL*a*b* co-ordinate to stand for the java colour. The CIEL*a*b* is calculated with following equation. where Ten, Y, Z as the Tristimulus values ;are changeless values of 94.811, 100, and 107.3 severally matching to the light and observation angles. The co-ordinate of L* describe the degree of brightness, a* is the colour strength of ruddy ( + ) to green ( – ) , and b* describe the strength of yellow ( + ) to blue ( – ) . The & A ; Delta ; E is defined as follows. where the indexes of 2 and 1 represent the object being measured and the mention. By presuming a black organic structure as mention ( the colour values are severally close to nothing ) , the & A ; Delta ; E is merely determined by the colour of the object. Therefore, eq.5 can be written as follows. Fig. 3 presents the relationship between the & A ; Delta ; E measured by the ColorFlex with colour value provided by Collorete 3b for the same sample. The consequence indicates a additive relationship ( high value of correlativity coefficient ) between both graduated tables and hence, this ColorFlex can be applied to mensurate the colour of roasted java. The experimental information for each measuring can be illustrated in Fig. 4. The figure presents informations of detector response, grain colour, and points of three roast-degrees ( light-medium-dark ) for each measuring. The response of detectors was so processed into olfactory property forms captured at 3 min interval harmonizing to the observation clip of the colour parametric quantity. After that, the olfactory property form was analyzed to the colour and temperature informations. The same method was applied to the olfactory property form at the three critical points. The effectual detector responsewas presented as a series of an effectual electromotive force detector at t-time after it was subtracted with an initial electromotive force for a mention. In this instance, the response of each detector in the first measuring ( t=180 s ) was considered as the mention. Thecan be written as follows. PCA is a statistical method that is widely used for analysing the distribution of an experimental information. PCA is besides known as the Karhunen-Loeve or Hotelling transmutation which is one based on statistical analysis of extraneous transmutation for change overing a set of experimental informations which may incorporate of correlative variables into a set of new informations which contain of non linearly correlative variables known as chief constituent ( Personal computer ) . Personal computer on the first sequence contains the greatest variant value of the experimental information followed by the 2nd Personal computer, the 3rd, and so on. Mathematically, PCA algorithm can be solved by the method of Covariance. The algorithm is besides described in [ 15 ] [ 14 ] . The covariance matrix of an experimental information is defined as follows. where Ten is the matrix of the experimental informations with size of M x N, M is the figure of informations variable ( e.g. figure of detectors ) and N is the figure of the information, I and J are the index of the informations variable and the figure of experimental informations,is the norm of the informations for each variable,is a individual vector of the form informations containing of the M variable, andis the nothing mean informations. Based on Eq. 8, the covariance matrix of C is an extraneous matrix with size of M x M. PCA algorithm dramas to happen the characteristic root of a square matrix () and eigenvector () of the matrix, which can be described as follow. Eq. 9 can be solved by the Jacobian method. The obtained characteristic root of a square matrix represents the figure of discrepancies of informations stored in each corresponding eigenvector. The eigenvector is besides called as a characteristic vector being used to transform the observation informations. Vector Personal computer as the consequence of this transmutation can be calculated by the undermentioned equation. where I is the index of the input vector variable, J is the index of Personal computer matching to the sequence of the characteristic vector. The distribution of the experimental informations can be visualized by plotting the Personal computers on the Cartesian vector graph for either 2D or 3D. The distribution of the experimental information is visualized on the graph with the degree depending on the sum of discrepancy from the selected Personal computers. In many instances, the usage of the top of 2 or 3 Personal computers already represents more than 80 % of the discrepancy of the analyzed information, and so that the distribution have reflected the existent distribution of the informations. Fig. 5 presents the deformation of java grain colour ( a ) and roasting temperature ( B ) as map of roasting clip. The colour profile tends to travel down demoing the colour debasement from the yellow-green colour for green bean into the brownish colour for roasted bean. This alteration indicates an addition in degree of roasted java along with the length of the procedure. In add-on gives information that shows the colour alteration of a downward tendency, the chart besides provides scope of the colour values at each trying. From the consequence, it appears that the scope colour value of the grain in the early stages tends to be little for all replicates. The longer roasting clip be givening to widen the scope of colour values indicates a difference degree of adulthood of the roasted java. A similar consequence is besides performed by the profile of temperature. In the early stages, the roaster membranophone was set at the same temperature of 2000C before the java sample was inserted . The temperature will drop about 40-500C in the beginning of roasting and so easy traveling up once more as the clip of roasting occur. This is apprehensible because of the dramatic differences between roaster room temperature with the get downing java grain. At that point, the heat will be absorbed rapidly into the java grains. Although the warming component stays on but this soaking up is greater than the supply of thermal. In short, this temperature is profiled by a lessening in the initial stages so the procedure will slowly rise until it reaches a temperature of 2000C. In line with old consequences with the ascertained scope of temperature values for each sampling clip, it is seen an addition in the scope of values. This shows that even though the procedure fixes the initial conditions of roasting, uses top-quality java bean, and adjusts an equal blower gap but the ripeness of the java grains is non equal for each sampling clip among experiment reproductions. These consequence s prove that the both parametric quantity can non be used to reflect the joint degree though with homogenous stuffs. Furthermore, in existent conditions, the java grains as natural stuff in industry are obtained from providers with heterogenous for footings of quality, shelf life, wet content, and denseness. Therefore, the both parametric quantities have restriction to be used as an index of the degree of roasted java.

EFL to Foreigners

A Beginner's Guide for Teaching ESL / EFL to Foreigners There are many non-professional teachers who are teaching English as a 2nd or foreign language. The teaching setting varies widely; to friends, at a charity, on a volunteer basis, as a part-time job, as a hobby, etc. One thing quickly becomes clear: Speaking English as a mother tongue does not an ESL or EFL (English as second language / English as a foreign language) teacher make! This guide is provided for those of you who would like to know some of the basics of teaching English to non-native speakers of English. It provides some fundamental guidelines which will make your teaching more successful and satisfying for both the student and you. Get Grammar Help Fast! Teaching English grammar is tricky as there are so many exceptions to rules, irregularities of word forms, etc. that, even if you do know your grammar rules, you are probably going to need some help when providing explanations. Knowing when to use a certain tense, word form or expression is one thing, knowing how to explain this rule is quite another. I highly recommend getting a good grammar reference as quickly as you can. Another point to consider is that a good university-level grammar guide is really not appropriate for teaching non-native speakers. I recommend the following books which have been specially designed for teaching ESL / EFL: British Press Practical English Usage by Michael Swan published by Oxford University Press - Advanced - great for teachersEnglish Grammar in Use by Raymond Murphy published by Cambridge University Press - for both beginners and intermediate American Press Understanding and Using English Grammar by Betty Schrampfer Azar published by Pearson ESL - Intermediate to advancedThe Advanced Grammar Book by Jocelyn Steer and Karen Carlisi published by Heinle Heinle Keep It Simple One problem that teachers often encounter is that of trying to do too much, too quickly. Here is an example: Lets learn the verb to have today. - OK - So, the verb to have can be used in the following ways: He has a car, Hes got a car, He had a bath this morning, He has lived here for a long time, If I had had the opportunity, I would have bought the house. Etc. Obviously, you are focusing on one point: The verb to have. Unfortunately, you are covering just about every usage of have which then also brings into play the present simple, have for possession, past simple, present perfect, have as an auxiliary verb etc. Overwhelming to say the least! The best way to approach teaching is to choose just one use or function, and focus on that specific point. Using our example from above: Lets learn the use have got for possession. He has got a car is the same as saying He has a car... etc. Instead of working vertically i.e. uses of have, you are working horizontally i.e. the various uses of have to express possession. This will help keep things simple (they are actually pretty difficult already) for your learner and give him/her tools on which to build. Slow down and Use Easy Vocabulary Native speakers are often not aware of how quickly they speak. Most teachers need to make a conscious effort to slow down when speaking. Perhaps more importantly, you need to become aware of the type of vocabulary and structures you are using. Here is an example: OK, Tom. Lets hit the books. Have you got through your homework for today? At this point, the student is probably thinking WHAT! (in his/her native language)! By using common idioms (hit the books), you increase the chance that the student will not understand you. By using phrasal verbs (get through), you can confuse students who may already have quite a good grasp of basic verbs (finish instead of get through in this case). Slowing down speech patterns and eliminating idioms and phrasal verbs can go a long way to helping students learn more effectively. Maybe the lesson should begin like this: OK, Tom. Lets begin. Have you finished your homework for today? Focus on Function One of the best ways of giving a lesson shape is to focus on a certain function and take that function as the cue for the grammar that is taught during the lesson. Here is an example: This is what John does every day: He gets up at 7 oclock. He takes a shower and then he eats breakfast. He drives to work and arrives at 8 oclock. He uses the computer at work. He often telephones clients... etc. What do you do every day? In this example, you use the function of talking about daily routines to introduce or expand on the simple present. You can ask the students questions to help teach the interrogative form, and then have the student ask you questions about your daily routines. You can then move on to questions about his/her partner - thereby including the third person singular (When does he go to work? - instead of - When do you go to work?). In this way, you help students produce language and improve language skills while providing them with structure and understandable chunks of language. The next feature in this series will focus on standard curriculums to help you structure your study and some of the better classroom books that are currently available.