Greece - National Technological Infastructure Step 2 Research Paper

Greece - National Technological Infastructure Step 2 - Research Paper Example According to the 2009 estimates, 6,779 barrels of oil were produced everyday in the country’s reserves. The oil in the reserves is estimated to be about 10 million barrels. Consumption of oil is high at 414,400 barrels per day. The country also imports 553, 000 barrels of oil every day (CIA World Factbook, 2010). Natural gas is also another source of the country’s energy and power, according to the World Factbook. There are several natural gas reserves in Greece which have an estimated 1.982 billion cu m of natural gas. The production rate of natural gas from these reserves is at 9 million cu m per year. The annual consumption of the same is at 3.528 billion cu m, which is way above the production level. This has made the Greek government to include the importation of 3.556 billion cu m of natural gas to take care of the deficit. Greece has also embarked on an ambitious program to increase the use of natural gas in different industries. One of the main energy development projects is the National Gas System (ESFA) which facilitates the transportation of natural gas in different regions in the country. Going by the present trends in the Greece energy and power sector, natural gas is increasingly becoming a common feature in industries, residential areas and in the commercial and public services sector. However, oil continues to account for more than half of all of the country’s energy and power usage. The transport and industry sector are the major consumers of oil in Greece. Electricity is also quite reliable in the commercial and public services sector as is the use of wind power in the smaller industries. There are plans to have wind power to account for about 15% of the country’s energy needs by the end of this year (World Factbook, 2010). The communications system in Greece is characterized by a network of landline telephones as well as mobile cellular communication. Greece has about 5.975 million main telephone lines which are in active

Kurdistan Workers Party Paper Essay Example | Topics and Well Written Essays - 500 words

Kurdistan Workers Party Paper - Essay Example The PKKs objective has been to secure an autonomous Kurdish state in southeast Turkey, northern Iraq, and parts of Iran and Syria. In the early 1990s, the PKK moved past rustic based extremist exercises to incorporate urban terrorism. Turkish powers caught Ocalan in Kenya in ahead of schedule 1999, and the Turkish State Security Court, therefore, sentenced him to death, a sentence later drove to life detainment after the annulment of capital punishment (Wyne 2005). In August 1999, Ocalan proclaimed a "peace activity," requesting parts to shun savagery and to ask for a dialog with Ankara on Kurdish issues. At a PKK Congress held on 2000 January, parts underpinned Ocalans driving factors and guaranteed the gathering now would utilize just political intends to attain its open objective of enhanced rights for Kurds in Turkey (Phillips 2008). On 2002 April at one of its Party Congress, the PKK transformed its name to Kurdistan’s Freedom and Democracy Congress and broadcasted a guarantee to peaceful exercises in the backing of Kurdish rights. In late 2003, the gathering tried to specialist an alternate political cosmetic touch up, renaming itself Kongra-Gel (KGK). It pushed its "serene" aims while keeping on directing assaults in "self-preservation" and to deny demobilization. On June 2004, the bunchs hard-line activist branch, which had taken control of the gathering in February 2004, denied the PKKs purposeful trace of the previous five years (Eyrice 2013). The fundamental goal of the PKK organization is to form its own Kurdish state (CASIER 2010). On October 4, in 1992, the Kurdish government in Erbil announced â€Å"PKK ought to either withdraw from the outskirt builds or become dislodged." In the light of March 17, 1993, Ãâ€"calan from Lebanon declared a truce from March 20 to April 15 to Jalal Talabani. He proclaimed that the PKK did not

Business Law Ethics - Utilitarianism, Kantian and Virtue Ethics Case Study

Business Law Ethics - Utilitarianism, Kantian and Virtue Ethics - Case Study Example The waiters are university students who need to pay their university bills; Mike the chef is the sole breadwinner of his family who fends for his young family. (Hoffman, Frederick & Schwartz, 2014). If the business is closed due to its bad hygiene, the customers may shun from the restaurant even after being reopened. The loyal customers might feel cheated and disappointed due to the unhygienic food they have frequently been served (Hoffman, Frederick & Schwartz, 2014). The closure of the business will affect the surrounding community due to its bad reputation. The community provides the business with labour and other social values like goodwill, which when broken would be so hard to replace (Hoffman, Frederick & Schwartz, 2014). By the restaurant being closed, the local government may lose its periodical levies due to lack of operation of the restaurant. The government depends on fiscal policies like taxes to implement its strategic and short-term objectives (Hoffman, Frederick & Schwartz, 2014). Ted should remit the $500 bribe in order to maintain the happiness of his key stakeholders to avoid future problems. The stakeholders would greatly suffer socially and financially in case Ted refuses to part with the amount. (Hoffman, Frederick & Schwartz, 2014). In Kant theory, actions should be governed by the accepted principles of Maxims. Universal acceptability will not conform to Ted’s issuance of the bribe due to its negative perception globally. In terms of respect, Ted respects the well being of his employees and that’s he should pay to safeguard their future (Brenkert & Beauchamp, 2010). When formulating a maxim against bribery and later testing it against the categorical imperative, two results are realized. The first maxim fails in Universal acceptability because bribery is an economic crime worldwide. The second maxim against respect conforms to the categorical imperative; this is due to Ted’s respect to his key stakeholders.  Ã‚  

Kurdistan Workers Party Paper Essay Example | Topics and Well Written Essays - 500 words

Kurdistan Workers Party Paper - Essay Example The PKKs objective has been to secure an autonomous Kurdish state in southeast Turkey, northern Iraq, and parts of Iran and Syria. In the early 1990s, the PKK moved past rustic based extremist exercises to incorporate urban terrorism. Turkish powers caught Ocalan in Kenya in ahead of schedule 1999, and the Turkish State Security Court, therefore, sentenced him to death, a sentence later drove to life detainment after the annulment of capital punishment (Wyne 2005). In August 1999, Ocalan proclaimed a "peace activity," requesting parts to shun savagery and to ask for a dialog with Ankara on Kurdish issues. At a PKK Congress held on 2000 January, parts underpinned Ocalans driving factors and guaranteed the gathering now would utilize just political intends to attain its open objective of enhanced rights for Kurds in Turkey (Phillips 2008). On 2002 April at one of its Party Congress, the PKK transformed its name to Kurdistan’s Freedom and Democracy Congress and broadcasted a guarantee to peaceful exercises in the backing of Kurdish rights. In late 2003, the gathering tried to specialist an alternate political cosmetic touch up, renaming itself Kongra-Gel (KGK). It pushed its "serene" aims while keeping on directing assaults in "self-preservation" and to deny demobilization. On June 2004, the bunchs hard-line activist branch, which had taken control of the gathering in February 2004, denied the PKKs purposeful trace of the previous five years (Eyrice 2013). The fundamental goal of the PKK organization is to form its own Kurdish state (CASIER 2010). On October 4, in 1992, the Kurdish government in Erbil announced â€Å"PKK ought to either withdraw from the outskirt builds or become dislodged." In the light of March 17, 1993, Ãâ€"calan from Lebanon declared a truce from March 20 to April 15 to Jalal Talabani. He proclaimed that the PKK did not

Dance Lesson 5 Assignment Essay Example | Topics and Well Written Essays - 1000 words

Dance Lesson 5 Assignment - Essay Example The video which is a record from a performance at walker art gallery in Minneapolis MN, it shows a brown man who literally walks down the wall. The video clearly is a representation of what happens in the real world where builders take risk in climbing those tall building. Though restrained by ropes which keep him steady during the walk, the walker have adequate and sufficient body balance which prevent him from falling sideways. Using the collect gear and security details that the wall that he walks down should be rough to avoid sliding and also be in rubber shoes which have a fine grip to the wall. People like my self with much escalated height phobia cannot think of such an act leave alone partaking it .This piece of resource is nice to watch since it is entertaining but its not good to perform owing to the risk one have to overlook. Dance gives us different cultural beliefs and tradition taking an example when one watches Indians dancing even without clarification one shall know that those are Indian who dance differently with the Europeans and Africans who are known for their vigorous dancing styles by presenting a good art which is accurate with nature originality in an ideal form which portrays a realistic picture to the audience is a conventional way of making a good representation to the audience. Every piece of art should have a clear communication to the art this can be a moral, religious and political communication. This can use different forms of communication like symbolism ideas and other knowledge to pass information in a effective non verbal communication. Art addresses people through the mind that means that great piece of art should communicate before it is understood. Formalism which is a significant form where shapes colors and sketches; alternatively, good art uses formal elements to trigger an aesthetic motion to those who are considered as sensitive audience. According to

Commentary on Watson and Crick Dna Discovery Essay Example for Free

Commentary on Watson and Crick Dna Discovery Essay In their 1953 Nature publication, Watson and Crick announced their landmark discovery: DNA exists in the form of a right handed, three-dimensional double helix. They described their DNA model as two DNA strands connected by hydrogen bonds between complementary bases. Adenine bases are always paired with thymines, and cytosines are always paired with guanines. Watson and Crick identified the anti-parallel configuration of DNA strands; each 5 end of one strand is paired with the 3 end of its complementary strand. Nucleotides are linked to each other by their phosphate groups, which bind the 3 end of one sugar to the 5 end of the next sugar. Nitrogenous bases are available to participate in hydrogen bonding. This important structural feature correlates with function that would soon be discovered: the bases have sites available to form hydrogen bonds with the proteins that play vital roles in the replication and expression of DNA. Since its inception, these features of the Watson and Crick model remain the same today. This enduring credibility is amazing, considering that many scientific research findings are drastically modified over time. In this paper, the two scientists claim their model to be â€Å"radically different† in order to strongly set it apart from the DNA structural model that was competitively proposed by Pauling and Corey, and also by Fraser: a triple helix with bases positioned outward. Watson and Crick rejected the triple helix model, criticizing that the protruding bases would leave the negatively charged phosphates positioned inward and towards each other. This could not be the correct structure because the repulsion of negative charges would blow apart the helix. Therefore, Watson and Crick knew it was the bases, not the phosphates, which were positioned inward and linked by hydrogen bonds. Their structural hypothesis was consistent with Chargaff’s research as well as the x-ray data. The intrigue of this paper cannot solely be attributed to its clear and simple presentation of a landmark discovery. Watson and Crick were indeed scientific pioneers, but they could never have drawn correct conclusions about DNA structure without considering data and hypotheses of other scientists. Chargaff’s discovery about DNA base proportions as well as Franklin’s crucial X-ray crystallography data made it possible for Watson and Crick to derive the three-dimensional, double-helical model for the structure of DNA. Although other scientists came close, Watson and Crick were the ones who got it right. Watson and Crick’s model suggested the structure correlated with function: â€Å"It has not escaped our notice that the specific pairing we have postulated suggests a possible copying mechanism for the genetic material.† The process of DNA replication was unknown at the time. By investigation of its function in the replication process, scientists were able to find out more about the more complex levels of DNA structure, which Watson and Crick’s model fails to predict. Today, we know that there are different DNA structures in prokaryotes and eukaryotes. In eukaryotic cells, DNA in the nucleus is tightly packaged into chromosomes. The chromosomes form when DNA wraps around an 8-histone core to build the nucleosomes that make up chromosomes. Therefore, the double helix model of DNA is only relevant when DNA is in a replication stage. The model does not provide any information about important, higher level complexities of DNA structure. Our present understanding of storage and utilization of a cell’s genetic information has been possible because of Watson and Crick’s discovery. For example, understanding DNA has led us to new, successful avenues for medical research and treatment of diseases. We are able to use genetic screening for disease, and we have a better understanding of disease mutation, as in the flu virus. Also, our knowledge of DNA’s structure and function has made tissue matching possible for patients receiving transplants.

The Concept Of Atman In The Upanishads Religion Essay

The Concept Of Atman In The Upanishads Religion Essay Upanishads are regarded as the beginning of philosophy of Indian. Indubitably, Upanishads have some of the earliest detailed discussion concerning topics of philosophy like the nature of existence and the self. Disagreements have emerged on whether or not the Upanishads themselves really constitute philosophy as well as about what is their status within the later Indian philosophical tradition. This study looks at the main ideas presented by the texts and some of their most important influences on successive philosophical developments in India. The analysis part of this study briefly reflects on the whether the Upanishads are pre-philosophical basis or are simply the philosophy for subsequent traditions (Vess 45). The research indicates that no any other book exist in the entire world that is as soul-stirring, inspiring as well as breathtaking as the Upanishad. The Upanishads philosophical teachings have been the source of comfort for many people in the West and in the East. The human understanding has not succeeded in imagining anything that is sublime and noble in the worlds history than the Upanishads teachings. The Upanishads has the Vedas essence and are the ultimate and the source of philosophy of the Vedanta. Philosophical, original, sublime and lofty thoughts come up from all verses. They have the direct religious revelations and experiences of sages. They are the highest divine knowledge and products of the main wisdom thus they rouse the peoples hearts and motivate them always. The Upanishadic grandeur and glory cannot be sufficiently described in mere words as these words are finite and the language used to describe them is flawed. Solace and peace of mankind that prevail in the whole world has been contributed by the Upanishads. They are exceedingly soul-stirring and elevating. Millions of contenders have drawn motivation and direction from these Upanishads. They form part of the Vedas and are fortunes of incalculable worth. Apart from being rich in deep philosophical thought, they have great intrinsic value. Their beautiful language brings out the immense meaning hidden in the verses and passages. The Upanishads offer a vivid depiction of the Atman nature and the supreme soul in different ways and explain suitable techniques that assist in attaining the everlasting Brahman which is the utmost Purusha. It is long since they were first offered to the universe. Yet up to now, they are stll surprisingly charming and sweet. Their freshness is unique. Their aroma is penetrating and it makes more difficult for some people to live nowadays without studying them on daily basis. It is alleged that Schopenhauer who is a famous philosopher from the West, constantly had the Upanishads book and had a habit performing his commitments from its pages prior to going to bed. This philosopher said that there is no any other study that is as valuable and inspiring as the Upanishads. The Upanishads are considered to have undeniably exercised and still carries on in exercising a significant influence on the Indian religion and philosophy. They give a view of realism that certainly satisfies mans philosophic, scientific together with the religious aspirations. The self (atman) is among the most broadly discussed topics during both the late and early Upanishads. During the earliest appearances in text, atman was utilized as a reflexive pronoun the same way self term is used in English. However, this word changed its meaning, occasionally referring to ultimate reality, a life-force, consciousness, material body and even implying something like a soul during the time of early Upanishads and that of late Brahmanas. While atman does not contain a single consistent meaning among all of its appearances in text, there exists a considerable reliability as to atman meaning in accordance to any teacher in particular. In fact, it is conceivably more fruitful to regard as the Upanishads more collected works of teachings from dissimilar teachers than to deem them as integrated texts. Different Upanishads do not only have detectably diversified philosophical agendas but also it is implied that these teachers compete on who owns the best self teaching (Ve ss 45). These teachers frequently pits against each other to secure patronage, enlist students along with winning public competitions in debating. One of the main famous self teachings appears in the Upanishads Chandogya as the Uddalaka Arugis instruction to Svetaketu who is his son. Uddalaka starts by elucidating that one can be familiar with the universal of a material stuff from a specific object that is made from that substance. That is by means of knowing anything made from clay, someone will know clay; through means of knowing an ornament made from copper, an individual will get to know copper; through means of knowing a nail cutter made from iron, one will come to know iron. Uddalaka makes use of these exemplars to give explanations that material things are not made from nothing, but describes creation as a transformation process of a creative being (sat) that emerges into the diversity that describes our experiences of everyday. The explanation of Uddalaka concerning creation is presupposed to have swayed the theory of satkaryavada. This is the theory that was accepted by the Yoga, Samkhya and Vedanta darsanas that says that the effect subsists within the cause. Soon after Uddalakas instruction to Svetaketu, he made a sequence of inferences from a number of comparisons that have empirically observable accepted phenomena to give explanation on self as a non-material essence that is present in every living being. First, he made use of nectar as an example. He described that bees collect nectar from dissimilar sources, but as this nectar is gathered together, it turns out to be a single unit. Equally, water that is evidently seen flowing from rivers that are different joins together when they arrive at the ocean. These examples are utilized to show that the self will one day finally merge into the new being (sat). Svetaketu is asked by Uddalaka to carry out two experiments. With the first experiment, Uddalaka gives him instruction to make a cut to a banyan fruit to get the seed in the fruit. His son realized that he could observe nothing within the seed. Uddalaka makes a comparison to the fine seed essence that was not visible to self. The seco nd one involves Svetaketu getting instructions to put a little salt in some water. Svetaketu could not see salt in water when he returned the next day. Only to realize that salt had evenly distributed in water when he tasted it. Uddalaka made a conclusion that, similar to salt in dissolved in water, the self is not directly discernable, but seeps into the whole body. Uddalaka gets attention to Svetaketu following these natural phenomenal descriptions giving emphasis that the self functions the same way in a single individual as it does in every living being. He continues to say that the fine essence in that case was what the self was in the whole world. The most outstanding teacher in the Brhadaranyaka Upanishad, Yajnavalkya, further describes atman in view of consciousness as compared to a life force. Yajnavalkya engages Uddalaka (who was his former teacher and his senior associate) into a debate. He makes it clear that the self is an inward controller which is present in every cognizing and sensing, but it is distinct. He continues to say that it is seer which not seen, the thinker which is not thought about, the hearer which is not heard and the knower which is not known. The explanation that Yajnavalkya gave was that everyone discerns the self existence via self actions and what it does, but not through their senses. He points out that the self, which is considered as consciousness, is not regarded as a consciousness object. Even Yajnavalkya questions his wife Maitreyi in the Brhadaranyaka about the means through which a person really know himself and with what means does one really knows the whole world. On a number of occasion s, Yajnavalkya pays attention to the constraints of language when trying to describe atman. He suggests that since the self is not an object of knowledge, it has no capability of having attributes and as a result it can only be illustrated using propositions that are negative. Yajnavalkya also says to King Janaka that that self (atman), a person can merely say not, not. The self is ungraspable because it can not be clutched. The self is indestructible because it can not be obliterated. Self is unbound because it is trembling and it cannot be damaged. Prajapati is seen in Upanishad as a different prominent self teacher. Like Yajnavalkya, Prajapati views the self in lines of consciousness. He personally portrays atman as an agent which is responsible for cognizing and sensing. On the other hand, regardless of some similarities between him and Yajnavalkya in atman teaching, Prajapati rejects some of his points. The teaching of Prajapati is given in terms of his philosophy to Indra who is considered a god that takes place throughout a number of episodes in a period of over a century. Prajapatis first teaching delineated self as a material body that drives Indra away hoping that he had learnt the true atman teaching. Just before returning to other gods, Indra recognizes that these teachings are untrue, and goes back to Prajapati to be taught more. This trend goes on for a number of times before Prajapati in the end presenting atman as the one that is always aware as his ultimate and true teaching. Some of the teachings which Prajapati gives as incomplete or false are atman description in context of dreamless sleep. Yajnavalkya described this self teaching as the uppermost goal and the main bliss in his teaching to King Janaka. Possibly the most renowned self teachings in the brahman and atman identification was conveyed by Sandilya in the Upanishad of Chandogya. Comparable to the word atman, brahman has numerous different but related implications in the Vedic literature. The ancient word usages are closely related to the influence of speech. According to Brahman, it meant a truthful speech or dominant statement. Brahman still retains this correlation with speech in the Upanishads and eventually comes to refer to this reality too. Sandilya starts his teaching by saying that brahman refers to the whole world. He further gives an explanation of what takes place to the public during death period as in line with their resolve in this humankind. Sandilya describes atman in different ways and equates him with Brahman. He says that self (atman) that is within his heart was brahman. On his disappearance from this world, he would enter into it. As a consequence, if a person recognizes brahman as the whole world and that the self as brahman, then that person turns into the whole world during death. Even though the teaching of Sandilya about atman and brahman is frequently regarded as the central Upanishads doctrine, it is vital to keep in mind that this does not make the only characterization of ultimate of reality or the self. Whereas some teachers like Yajnavalkya, also associate atman with brahman, teachers like Uddalaka Aruni, do not create such assumption. In fact, Uddalaka, whose famous phrase tat tvam asi is usually a statement of the brahman and atman identity by Sankara, he by no means uses the expression of the Brahman. Even in his teaching to Svetaketu who is his son and on some of his numerous Upanishads appearances (Deussen 33). Furthermore, it is habitually unclear, even in the teaching of Sandilya, whether or not relating atman to brahman denote to the complete self identity and ultimate reality or if atman is believed to be a quality or aspect of brahman. These types of debates regarding the way to interpret the Upanishads teachings have persistent all through t he philosophical tradition of India and are principally Vedenta darsanas characteristic. Besides, while the majority of brahmans teachings make assumptions that the universe came from one undifferentiated theoretical cosmic principle, several passages explains creation from a materialist viewpoint, relating the world as rising from an original natural element like air or water. For example, the Brhadaranyaka Upanishad has a teaching accredited to the Kauravyayanis son that portrays brahman as being equivalent to space ( Easwaran and Nagler 18). The Brhadaranyaka Upanishads section comprises of a passage that describes the world as starting from water. Correspondingly, Raikva in the Chandogya Upanishad draws the worlds beginnings to microcosmic breath and cosmic sphere wind. Despite the distinctions among various conceptions of teachers of atman about the self, there exist various general tendencies. The majority of the Upanishads philosophers believe that atman resides within the body only when it is still alive. They assume that atman is responsible for keeping the body alive, and it does not perish when the entire body dies, instead it finds a residence in another persons body. Yajnavalkya gives details that when a caterpillar reaches the end of a grass blade when it takes one more step, it collects itself together. In the same way the self (atman), after throwing down the body along with having drove out ignorance, to take another step, it collects itself together (Hume 7). These portrayals of atman have been a catalyst for selfhood of Buddhist conceptions in the early hours of Upanishads. The Buddhists overtly rejected all notions of an unchanging and inseparable Self without introducing the phrase no-self (anatman in Sanskrit; anatta in Pali) to illustrate the deficiency in any fixed soul, but also to clarify karmic connection from one generation to the next in context of five skandhas. Five skandhas is a theory upholding that what the thinkers of Upanishads mistake as a cohesive self is really composed of five components that are focus to change. Other than the pure influences of philosophical, the Buddhist texts in the early hours utilized numerous metaphors, tropes and mythical scenarios that were Upanishadic characteristic. For instance, the Samannaphala and Ambattha Suttas in the Upanishads, share related structures of narrative among stories. These literary borrowings merged with influences of philosophy designate that the Buddhists in the early days who had changed from families of brahmin recognized the Upanishads much faster. Though the immediate Upanishads influence on the Buddhist tradition took place mainly in the early era. Upanishads knowledge wipes out ignorance which is the Samsara seed. Shad in this context means to destroy or shatter and through getting knowledge of the Upanishads a person is capable of sitting next to Brahman to reach Self-realization. Thats why the name Upanishad that implies Brahman knowledge, leads to Brahman and also facilitates aspirants to achieve Brahman. Two ideas govern the Upanishads teaching: the first one denotes the final emancipation which can be reached only through Ultimate Reality knowledge, or Brahman. The second one involves those who are endowed with the four ways of salvation, Vairagya (dispassion), Viveka, (discrimination), Mumukshutva (yearning for liberation) and Shad-Sampat (the six-fold treasure; etc.), can acquire Brahman. The Upanishads educate the philosophy of utter unity. In accordance with the Upanishads, the mens goal is the recognition of Brahman. Self-realization by itself has the capability of driving out ignorance and presenting immortality, everlasting peace and eternal bliss. Brahman Knowledge can remove all delusion, sorrows and soreness. Vedanta is usually set aside for those people who have unchained themselves from the chains of reserved religion. Upanishads are only meant for the chosen few that are fit and creditable to be given the instructions. Conclusion There study has been identified that no any other book exists in the entire world that is as soul-stirring, inspiring as well as breathtaking as the Upanishad. The Upanishads philosophical teachings have been the source of comfort for many people in the West and the East. Moreover, it is shown that the Upanishads offer a vivid depiction of the Atman nature and the Supreme Soul in different ways and explain suitable techniques that assist in attaining the everlasting Brahman which is the utmost Purusha.