The 7 wanders of the world Essay Example | Topics and Well Written Essays - 1500 words

The 7 wanders of the world - Essay Example â€Å"[The list] was based on guide-books popular among Hellenic sight-seers and only includes works located around the Mediterranean rim† (â€Å"Seven Wonders†, 2006). The seven wonders of the ancient world are listed as the Great Pyramid of Giza, the Hanging Gardens of Babylon, the Statue of Zeus at Olympia, the Temple of Artemis at Ephesus, the Mausoleum at Halicarnassus, the Colossus of Rhodes and the Lighthouse at Alexandria. Of these, only the Great Pyramid still exists today (Krystek, 2003). â€Å"For their builders, the Seven Wonders were a celebration of religion, mythology, art, power, and science. For us, they reflect the ability of humans to change the surrounding landscape by building massive yet beautiful structures† (Ashmawy, 2000). While almost none of these structures can be visited today, a closer look what is known about them can inspire some of the same wonder and fascination experienced by those who saw them first-hand. The Great Pyramid at Giza, the only one of the seven great wonders still standing, demonstrates an amazing attention to precision, even by today’s standards and with modern equipment. According to Andrew Bayuk (2005), the base of the pyramid is level to less than an inch and the sides measure almost equal lengths, with fluctuations at less than 1.75 inches. While it seems general knowledge that the average weight of the blocks is approximately 2.5 tons, Bayuk provides more precise detail. â€Å"Many blocks are indeed smaller than this, the blocks toward the top decrease in size. Some of the casing stones at the base are very large, weighing as much as 15 tons. The heaviest blocks are the granite blocks used to roof the king’s chambers and the weight relieving chambers above the king’s chamber. These are estimated to weigh from 50 to 80 tons† (Bayuk, 2005). While it has been widely believed that the

Toyota Case Study Example | Topics and Well Written Essays - 750 words

Toyota - Case Study Example The instability serves to make fuel efficiency a more significant decision factor for vehicle consumers, increasing the desirability of the plug in hybrid. Certain consumers may see purchasing a plug in hybrid as a move that reduces dependence on foreign oil and one that serves to bolster US independence while reducing the bargaining power in adversarial governments. The entry level and middle level market segments are very sensitive to price and vehicle durability. Toyota has been able to translate its cost advantage into vehicles with higher, more attractive content and longer life than GM. He further adds that Toyota's Camry and Corolla, and derivatives of those cars have been able to dominate their market spaces they set the standard others must follow and they establish the price thresholds. Professor Peter Morici, School of Business at the University of Maryland and former Chief Economist at the US International Trade Commission remarks that Toyota enjoys much lower labor costs in the US and benefits from an undervalued yen for cars made in Japan. In the US, this comes to about $2500 per vehicle (Rossiter, 1998). In 2008 and 2009, a series of shocking economic events hit the world and Toyota. Toyota had been sprinting toward Vision 2010 of 15% market share, adding new products, building plants, deploying trainers from Japan, and focusing o n how to feed growth. To add insult to injury, the Japanese yen strengthened by 15% from July to December of 2008, and so every car shipped from Japan to the US cost 15% more. Ultimately, this led to the first loss in over 50 years of over $5 bn (Toyota Motor Corporation, 1997) Social Factors Also, Toyota has to overcome a string of problems. They include: ensuring quality and managing a sprawling network of manufacturing and sales. In spite of them Toyota plans to set-up its plants in the US, where it has to deal with labor-related issues, which its rivals are facing (Yadin, 1994). The American patriotic feeling may put the Japanese company into troubles. The US native slogan 'Wake Up America and Buy American'. Challenges the company sales in US market. Toyota, however, has taken great pains to identify itself as an American company by building plants in the south. Toyota had already earned the trust of their existing American customers (Rosen, 2000). Technological Factors Toyota is producing dominant cars from its highly efficient production system led by an efficient assembly line. It has built a reputation for technological leadership as well, most notably with the hybrid and fuel-efficient cars, such as the Corolla and Yaris and gas-electric hybrid Prius, which became big hits because of surging gas prices (The Telegraph, n. d.). Armed with cost and quality, Toyota is proud to say that its Toyota Production System (TPS)' is the key for its success. Prof. Jim Matheson of Stanford University says "The process needs low-cost and quality, and Toyota is a role model example of how to use cost and quality to get on the playing field" (Fitzgerald, 2000). Its success has been helped by

Euthanasia From An Islamic Perspective

Euthanasia From An Islamic Perspective In our position paper, EUTHANASIA from an Islamic perspective, we are very clear that Active Euthanasia (giving lethal injection to end life, as an example) is not just absolutely prohibited; rather it is condemned in Islam. However declining treatment is allowed in Islam. Withdrawal of treatment is considered as passive euthanasia by some Muslim scholars, no matter how futile the treatment. In order to understand this contemporary issue of Bioethics, we need to trace the entire problem, bringing to light various issues which have stirred the entire medical community, religious and moral institutions, to deliberate on this matter. Modern medicine has been enormously successful in saving and extending lives1. No one can disagree with it, but it has raised certain issues, namely, how to treat those who are alive, but not living lives they think worthwhile, and have no prospects for anything better. It has been argued that there is a strong prima facie case for allowing persons who are facing intractable pain or indignities in the final stages of their lives to determine for themselves when life is no longer worth living, and, where necessary, receive assistance in ending their lives. This prima facie case is constructed from the principles of liberty, autonomy and equality; from the value of preventing unnecessary suffering and preserving the dignity of the individual2. Active euthanasia is not legal. PAS is legal in the Netherlands, Belgium, and Switzerland. In the United States, Oregon legalized PAS in 1997, and the practice was legalized in Washington State in March of 2009. 3 The arguments against the ending of life include: the sanctity of life and the moral wrongness of killing; the possibility of an incorrect diagnosis or a miracle cure; the alleged inability to know that voluntary informed consent has been obtained; the slippery slope argument; and the ability of modern medicine to control pain. Etymology: Gk, eu, good; thanatos, death 1. The act or practice of ending the life of an individual suffering from a terminal illness or an incurable condition, as by lethal injection or the suspension of extraordinary medical treatment. 2. A quiet, painless death4. Euthanasia5: It refers to the practice of ending a life in a manner which relieves pain and suffering. It is a deliberate intervention undertaken with the express intention of ending a life, to relieve intractable suffering. It may be called intentional mercy killing. Voluntary Euthanasia: The physician intentionally ends the patients life at the patients request and with the patients full informed consent. Non-voluntary Euthanasia: Euthanasia conducted where the consent of the patient is unavailable Involuntary Euthanasia: Euthanasia conducted against the will of the patient. Passive euthanasia or Euthanasia by Omission: It entails intentionally causing death by not providing necessary usual and customary care by withholding supportive treatments, such as antibiotics, nutrition and respirators necessary for the continuance of life Active euthanasia or Euthanasia by Commission: The term euthanasia without a qualifying phrase means voluntary active euthanasia or intentionally causing a persons death by performing an action such as by giving a lethal injection. Physician Assisted Suicide (PAS) 6: The physician provides an individual with the information, prescription, guidance, and means to take his or her own life with the intention that they will be used for this purpose. Arguments for Euthanasia in cotemporary Bioethics7 Euthanasia and PAS may be considered no different from terminating life-sustaining treatments, which is recognized as ethically justified. In both cases, the patient consents to die, in both cases the physician intends to end the patients life and takes some action to cause this to happen; the final result is the patients death. If there is no difference in patient consent, physician intention, or the final result, there can be no difference in the ethical justification. To respect autonomy requires permitting individuals to decide when it is better to end their lives by euthanasia or PAS. Ending a painful life will actually relieve more suffering and thereby produce more good. Arguments against permitting euthanasia and/or PAS in cotemporary Bioethics 8 The exercise of autonomy cannot include the ending of ones life because that would mean ending the possibility of exercising autonomy. The principle of beneficence does not necessarily mean that euthanasia and/or PAS are acceptable as a means of improving well being. The quality care for the dying is not provided to many patients, leading to needless pain and suffering. There is a reasonable distinction between intentionally ending a life and terminating life-sustaining treatments. The actual acts are different injecting a life ending medication or providing a prescription for one is not the same as removing or refraining from introducing an invasive uncomfortable medical intervention. By terminating or withholding life-sustaining treatments, the physicians intention is not to expressly end the patients life but to remove or avoid invasive treatments that adversely impact quality of life and offer no meaningful chance of benefit. By allowing euthanasia we will open a door and euthan asia would not only be for people who are terminally ill. People who are very old and its difficult to look after them, invalid, disable children all will be given up for euthanasia which will cause moral injustice in the society at large. People to get property of an old or ill relative will subject them to euthanasia. Spouses to get rid of their ill partners and to avoid stress of looking after them will give them for euthanasia as a way out of their circumstances Islamic view against Euthanasia in the light of Shariah QURAN Life is an Amanah of God as in Quran it is said To Allah (Almighty God) we belong, and to Him is our return. (Quran 2:156).One thing that we must remember is that death is inevitable 9, and everything except the Almighty God of course, will perish. Signs of death can be seen all around us. At funerals we see people who were once walking among us being buried in their graves. In the fall we see the leaves turn from green to yellow and fall one at a time, and in the winter we see trees, lifeless. In this way, all things in this world will wither away and die. However, we as humans have no right to take another humans life as it is God who decides for the life and death; and a human being 10 is a very respectable creature of God. Allah (S.W.T.) says in Surat Al-Isra, (Verse 70), what can be translated as, We have honored the children of Adam and carried them on earth and in the sea and provided to them the good sustenance. And We made them better than many of what we created. Then Allah (S.W.T) clarified that He (S.W.T.) made the whole universe in the service of man. He says in Surat Lu-Qman, (Verse 20), what can be translated as, Do you not see that Allah made available for you what is in the skies and on earth and flooded you with many blessings known and unknown. So it is evident that Human being is the best creature of God so how come one take his/ her life as in Quran it is said and (Allah) is the one who gave you life, then shall He ordain you to die, then shall He give you your life again, truly mankind is ungrateful (Chapter 22, verse 66) .The sanctity of human life is a basic concept in Islam] moreover , it is said .take not life which Allah has made sacred (Chapter 6, verse 151) furthermore , it is also mentioned Do not kill yourselves, for verily Allah has been to you most merciful (Chapter 4, verse 29) . Now the point comes, if God has made the life of Human, sacred how Islam can permit mercy killing 11. In addition to that Islam has always emphasized on natural death (according to Gods plan and not according to a doctors, judges or the familys plan or decision) in the patients best interests and is the most dignified death for a Muslim believer. Now if we look into the issue of mercy killing in Islamic perspective, it is quite evident that God has not permitted us to take any bodys life. In fact Allah has guided us on treatment. Illnesses and infirmities in life are facts of life that must be met with patience. Such adversities ought to be regarded as challenges to be faced with fortitude 12. And afflicted person should regard his suffering as a test from Allah and should exercise patience (Al Saber) Allah states He test the believers with calamities Al-Quran 2.153. Sunnah Prophet Mohammad (PBUH) said: Whoever kills himself with an iron instrument will be carrying it forever in hell. Whoever takes poison and kills himself will forever keep sipping that poison in hell. Whoever jumps off a mountain and kills himself will forever keep falling down in the depths of hell. (Sahih Bukhari) The Prophet (PBUH) said:I find it strange on the part of a man of faith that he should grieve at his ailment; if he knew what goodness is in his illness, he would love to be ill until he meets his Lord. (Sahih Bukhari) The Prophet (PBUH) said: Amongst the nations before you there was a man who got a wound and growing impatient (with its pain), he took a knife and cut his hand with it and the blood did not stop till he died. Allah said, My Slave hurried to bring death upon himself so I have forbidden him (to enter) Paradise. Sahih Bukhari 4.56.669 The Prophet (PBUH) is reported to have said: Allah (S.W.T) descends diseases and for each ailment He facilitates cures, therefore you should seek treatment 13, but never seek cure from a malignant and harmful substance like poison. 14 Qiyas 15 The extension of Hukm or legal ruling of an established case to a new case by analogy, when the effective cause is the same in both is Qiyas. We opt for it in biomedical issues. In case of unintentional killing, the relatives of deceased can opt for Qisas, diyah or can forego their right. The consent given by relatives to stop a drug or life support in case of brain dead person. Qiyas is invalid, since the right to pardon presupposes the death of the deceased. Juristic preference Istihsan, according to Hanafi School. Such consent is valid because the effective cause of death was present at that time. There is rejection of this view by Hanbalis and Shafie. Islamic Code of Medical Ethics Issued by the first international conference on Islamic Medicineà ¢Ã¢â€š ¬Ã‚ ¦it states, A doctor is well advised to realize his limit and not transgress it. If it is scientifically certain that life cannot be restored, then it is futile to keep a patient in a vegetative state by heroic means or on artificial methods. It is the process of life that the doctor aims to maintain and not the process of dying. In any case, he should not take a positive measure to take a patients life. Handling Requests for Euthanasia Doctors must listen to the persons request and affirm that they understand that a great deal of suffering underlies the request. Being heard and affirmed can remedy some of the major sources of psychosocial suffering that tend to accompany such requests. In addition doctors need to conduct a comprehensive assessment to understand the nature and sources of the entire patients physical, psychological, spiritual and social suffering. Physicians should determine what social relationships and supports the patient has, and encourage interactions with family and others. Most pain and other physical causes of suffering can be reduced to acceptable levels. Much of the depression, anxiety and other psychological suffering can be minimized. Spiritual suffering can be addressed, as can social issues. With skilled use of palliative care, most experts find that a great majority of cases are resolved and the request goes away. Decisions about life and death matters should never be made in isolation . Determining death Given the need to recite a confession before death, Islam stresses the importance of retaining consciousness until this has been accomplished. The Quran is unclear about whether the body dies when the soul is removed by the Angel of Death, since it does not favor the Greek-inspired mind-body dualism of the persons makeup. Rather, death is most analogous to sleep; indeed, Rahman contends that sleep is a sort of lesser death. The Muslim view is, that the life principle resides in Gods hands and the absence of it cannot be established just through a lack of brain-wave activity. From a religious point of view, mechanical intervention at the time of death is of limited value, since death is considered a moment of destiny involving supernatural forces. However, in 1986, the International Collective of Islamic Jurists of the Organization of Islamic Conference rendered an opinion in Amman, Jordan, saying that an individual would be considered dead in either of the following situations: 1. If the heart and breath stop completely, and the physicians are convinced that this condition is irreversible: 2. If all the mental functions of the mind have ceased, and the physicians decide such a condition is irreversible. In either of these scenarios, it is legitimate to disengage all machines, even if some parts of the body are still functioning with their assistance. It is also legitimate to stop all medical intervention. While these guidelines carefully define death, they have also validated decisions to maintain people who are brain dead on life support systems, since such sustenance allows the physician to keep the person alive until body parts can be harvested. The justification for this modification of the bodys integrity is the greater good of the community. Saudi Arabia has become a leader in this field in the Muslim world. The general thrust of Muslim belief is that the community must sustain an individual until it is obvious that the believer must face God. Prolonging that moment will serve no religious purpose. Intravenous feeding for the sole purpose of sustaining the mechanical functions of the body runs counter to Islamic notions of death. Ultimately Muslims believe medicine cannot change the destiny of the human, and attempts to bypass the inevitable may be interpreted as an obvious lack of trust in God. Killing and its Liability: In Quran its been said: On that account We ordained for the children of Israel that if anyone slay a person -unless it be for murder or spreading mischief in the land- it would be as if he slew the whole people. And if anyone saved a life, it would be as if he saved the life of the whole people (Quran 5:32). Saving of one person life is next to saving a whole human race in terms of greatness of its reward. (Al Quran) To violate it is a serious crime therefore, to kill someone deliberately because he is suffering from an unbearable painful illness or injury or because he is too old and has lost all usefulness and praise for living or his illness is incurable comes under culpable homicide and punishable by Qisas (Quran Ayah 2.178)[15] Intentional Killing of someone with incurable disease unbearable pain: Not Allowed in Islam. Un-intentional Killing: In case of a Murdered victim: Heirs of a murdered victim can forgive a victim after the victim has died. Heirs cannot allow killing or remove life saving support before victims death. In Islam anything done by doctor to cause heart, lung or brain death is considered to be Euthanasia which is not permissible in Islam. If a doctor or a surrogate decision maker does euthanasia then he has to pay compensation (Al-DIYAH) to the relatives. He would be deprived of any benefit from inheritance or any reward from the victim in his favor He has to pay AL-Kaffarah as well. This depends on type of euthanasia and intention behind it. Conclusion: The Quran is forthright about death as a major passage to another life. In Islam, it is not quite true to say that death is the cessation of life, but rather, that the life one receives at birth is preparatory for the life after death. Islam is against euthanasia. Human life is sacred because it is given by Allah, and that Allah chooses how long each person will live. Human beings should not interfere in this. Euthanasia and suicide are not included among the reasons allowed for killing in Islam.16 Islam strongly condemns ending of human life on grounds of mercy and human sympathy. Life is a great gift from Allah and is to be cherished and protected at all times. Muslim doctors, nurses and patients should have this basic positive attitude towards human life. They are considered to be life savers and not killers. Islam strongly urges the afflicted person to exercise patience, and strongly exhorts his relatives and community to help relieve his sufferings. Active euthanasia is islamically forbidden for it encompasses a positive role on the part of the physician to end the life of the patient and hasten his death. This is an act of killing, and, killing is a major sin and thus forbidden in Islam, the religion of pure mercy. As for the declining of medical treatment which is, from a medical perspective, thought to be useless, this is permissible and sometimes it is even recommended. Passive euthanasia, which is withdrawal of treatment, remains controversial, requires expiation, even though pardoned by the relatives.12 Only ALLAH has the attributes of AR-REHMAN and AR RAHIM. He is the most Gracious and the most Merciful more than any human being can ever be so we all should pray to ALLAH in difficult situations instead of thinking ourselves to be more merciful by allowing euthanasia for ourselves or for others.

A Critique of Bushs Speeches after September 11 -- Speaking Analysis

A Critique of Bush's Speeches after September 11 After the terrorists attacks on September eleventh, President Bush had to prepare himself to address the nation with intensions to calm the United States citizens and give them some answers. The President had many speeches in the week after this happened and some words he used were not as concise as they could have been. These words and phrases are his attempts to comfort the United States people but only anger the terrorists he has declared war with. In a critique of Bushs speeches in the weeks after the tragedy, it is written, He called for revenge, called Osama bin Laden the prime suspect and asked for him dead or alive. (Max 1) Using such strong words gives an impression that Bush is overly confident and jumping to conclusions. Using revenge would imply retaliation and in result would come a war. Bush seems so sure that bin Laden is responsible when, still as of this day, he has no hard evidence. Asking for him dead or alive is probably the first threat he made. The only accompli shment Bush got out of making these accusations and threats was making the American people nervous. The citizens of the United States may not agree with the decisions he is making for the country. Bush needed another chance to redeem himself and comfort his people. A committee of speechwriters and George Bush spent time writing the speech that was given on September twentieth. In this speech, the President made more sense and brought his ideas together more clearly, with phrases and topics that would calm the citizens of the United States. Americans were still unclear of who had performed these acts of terror and were nervous because Bush was being rash, and wasnt speaking with confidence. The president answers questions, revealing which organization was responsible and their mission as people. Bushs speech on the twentieth reveals that, The terrorists directive commands them to kill Christians and Jews, to kill all Americans, and make no distinction among military and civilians, including women and children. (pg. 2) The president clarifies that bin Laden is the leader of the terrorist organization, Al queda, so that the Americans can understand whom we are going to war with. As said in The End Of Innocence, And today the enemy must be named as terrorism, or more broadly as any who might disrupt the spread of "open societi... ...ed States and to provide its people with knowledge of what to prepare for in the future. The president spoke to the nation numerous times in the week after these attacks, and he began to reveal that his situation was making him nervous and even scared in his speeches. The president had to show his confidence and reassure the nation with relief in his speech on September twentieth. The president was there most of the time his writers were working on the speech, and it seemed he was comfortable speaking the topics of the speech. After the speech was recited, Ted Kennedy stated that The presidents speech was exactly what the nation neededa message of determination and hope, strength and compassion.(Words that Changedetc. 11 par. 1) The president allowed the citizens of the Unites States of America to feel confident with the status of our nation in the future, after he gave this speech. Works Cited 1. Max, D.T. The 2,988 Words That Changed a Presidency: An Etymology. The New York Times, 7 Oct. 2001 2. Bush, George W. "President Bush's Speech to the Nation." Capitol. Washington, D.C. 20 Sept. 2001. 3. Rogers, Joel. The End Of Innocence. The Nation, 17 Sept. 2001

Bhagavad Gita

Think of the phrase â€Å"finding yourself†. What does that truly mean? What makes it possible for a man to be able to find out who he himself is? Must we all be peaceful? Ghandi said, â€Å"Each one has to find his peace from within. And peace to be real must be unaffected by outside circumstances. † In the Bhagavad Gita, we learn the lesson of finding our inner selves (â€Å"twin†) first before answering questions of others. According to the God Krishna, our desires are what cause our evil deeds, and in order for us to be free, we must control our desires. This can only be done through practice. Is peace what we all really want for ourselves in the end? First we must think of what peace is. It can be a state of harmony between people or groups or even a freedom from them, but it can also be known as freedom of the mind from annoyance, distraction, anxiety, an obsession such as a state of tranquility or serenity. Is that what we want in life—to be able to not worry about the troubles in life and just be happy? Peace gives us a calm and relaxed state of mind that helps bring about that joy and happiness. Happiness is what we are all trying to achieve in life. We fight for what will help us and our loved ones because it makes everyone happy. If you were to find yourself first, then no one would have to worry about to helping others or putting people down in order to help themselves because everyone would be taking care of themselves first. This state of comfort is an amazing state, but we as humans are driven by our desires and emotions, so can we truly have peace? One emotion can lead to another, and Lord Krishna says that it will all end in ruin because our desires are what cause the evil actions we do. Our â€Å"desire for pleasure and power† are what lure us to the evil actions (2. 43). So if our desires are what get us in trouble and make us sin, how do we stop them? The only way to stop these wrong-doings is to control our desires. â€Å"When a man gives up all desires that emerge from the mind, and rests contented the Self by the Self, he is called a man of firm wisdom† (2. 55). In other words, you have to drop your desires and not care about them in order to find yourself and be happy with how you are. Only when you get rid of all selfish thoughts will someone be able to renew themselves. He describes it almost as if it’s a rebirth. You do not think of the consequences, you just do it. If you let go of the expectations put upon us by society, there is no disappointment for yourself. Lord Krishna describes â€Å"firm wisdom† as the ultimate level of peace. He thinks that this firm wisdom is what we as humans should try to strive for. We must abandon â€Å"[A]ll desires born of [our] own selfish will, [and] a man should learn to restrain his unruly senses with his mind† (6. 24). The unruly senses he speaks of are the desires. He whose mind is untroubled by any misfortune, those craving for pleasures has disappeared, who is free from greed, fear, anger, who is unattached to all things who neither grieves nor rejoices if good or if bad things happen—that man is a man of firm wisdom† (2. 56-57). This further explains what â€Å"firm wisdom† is and makes you think of these traits as being almost God-like. Does God have this â€Å"firm wisdom† Krishna speaks of? Lord Krishna says that the mind is stronger than the senses that cause the desire, so we know that we can overcome these desires. The only question to answer now is how we can accomplish that. As the saying goes, â€Å"Practice makes perfect†, so this is the only way to control our desires. All of us think differently on the inside than the way we act on the outside. That is why we must learn to control our inner twin. Lord Krishna says, â€Å"†¦the mind is restless and hard to master; but by constant practice and detachment it can be mastered in the end† (6. 35). It is as if you have to make it a ritual and constantly do it. For example, giving up something for lent you have to control and practice your desire of not doing or eating what you gave up. If you cheat, even just once, you break the cycle and make it harder for you not to do it again. Practice gives you a routine to follow, and once you do it for so long, it almost comes natural and then you have nothing more to worry about. At this point, you are at peace not only with yourself but also with the people around you. Lord Krishna says if you accomplish this overwhelming task of self-control, you can fully surrender yourself to him in devotion, and so become an â€Å"advanced soul. † An advanced soul is he who has accomplished the steps of finding himself and has firm wisdom. On the other hand the impious souls find other objects to worship. How do we determine who are the advanced or impious among us? Are we only â€Å"advanced† if we believe in a certain god? However, we are striving to be God-like throughout our lives. Is there a point in striving for it if we know it cannot be done? In the Bhagavad Gita, we learn that in truth, finding God within us helps us find ourselves so this all helps find and keep the peace within us, which is what we want in the first place. Bhagavad Gita Think of the phrase â€Å"finding yourself†. What does that truly mean? What makes it possible for a man to be able to find out who he himself is? Must we all be peaceful? Ghandi said, â€Å"Each one has to find his peace from within. And peace to be real must be unaffected by outside circumstances. † In the Bhagavad Gita, we learn the lesson of finding our inner selves (â€Å"twin†) first before answering questions of others. According to the God Krishna, our desires are what cause our evil deeds, and in order for us to be free, we must control our desires. This can only be done through practice. Is peace what we all really want for ourselves in the end? First we must think of what peace is. It can be a state of harmony between people or groups or even a freedom from them, but it can also be known as freedom of the mind from annoyance, distraction, anxiety, an obsession such as a state of tranquility or serenity. Is that what we want in life—to be able to not worry about the troubles in life and just be happy? Peace gives us a calm and relaxed state of mind that helps bring about that joy and happiness. Happiness is what we are all trying to achieve in life. We fight for what will help us and our loved ones because it makes everyone happy. If you were to find yourself first, then no one would have to worry about to helping others or putting people down in order to help themselves because everyone would be taking care of themselves first. This state of comfort is an amazing state, but we as humans are driven by our desires and emotions, so can we truly have peace? One emotion can lead to another, and Lord Krishna says that it will all end in ruin because our desires are what cause the evil actions we do. Our â€Å"desire for pleasure and power† are what lure us to the evil actions (2. 43). So if our desires are what get us in trouble and make us sin, how do we stop them? The only way to stop these wrong-doings is to control our desires. â€Å"When a man gives up all desires that emerge from the mind, and rests contented the Self by the Self, he is called a man of firm wisdom† (2. 55). In other words, you have to drop your desires and not care about them in order to find yourself and be happy with how you are. Only when you get rid of all selfish thoughts will someone be able to renew themselves. He describes it almost as if it’s a rebirth. You do not think of the consequences, you just do it. If you let go of the expectations put upon us by society, there is no disappointment for yourself. Lord Krishna describes â€Å"firm wisdom† as the ultimate level of peace. He thinks that this firm wisdom is what we as humans should try to strive for. We must abandon â€Å"[A]ll desires born of [our] own selfish will, [and] a man should learn to restrain his unruly senses with his mind† (6. 24). The unruly senses he speaks of are the desires. He whose mind is untroubled by any misfortune, those craving for pleasures has disappeared, who is free from greed, fear, anger, who is unattached to all things who neither grieves nor rejoices if good or if bad things happen—that man is a man of firm wisdom† (2. 56-57). This further explains what â€Å"firm wisdom† is and makes you think of these traits as being almost God-like. Does God have this â€Å"firm wisdom† Krishna speaks of? Lord Krishna says that the mind is stronger than the senses that cause the desire, so we know that we can overcome these desires. The only question to answer now is how we can accomplish that. As the saying goes, â€Å"Practice makes perfect†, so this is the only way to control our desires. All of us think differently on the inside than the way we act on the outside. That is why we must learn to control our inner twin. Lord Krishna says, â€Å"†¦the mind is restless and hard to master; but by constant practice and detachment it can be mastered in the end† (6. 35). It is as if you have to make it a ritual and constantly do it. For example, giving up something for lent you have to control and practice your desire of not doing or eating what you gave up. If you cheat, even just once, you break the cycle and make it harder for you not to do it again. Practice gives you a routine to follow, and once you do it for so long, it almost comes natural and then you have nothing more to worry about. At this point, you are at peace not only with yourself but also with the people around you. Lord Krishna says if you accomplish this overwhelming task of self-control, you can fully surrender yourself to him in devotion, and so become an â€Å"advanced soul. † An advanced soul is he who has accomplished the steps of finding himself and has firm wisdom. On the other hand the impious souls find other objects to worship. How do we determine who are the advanced or impious among us? Are we only â€Å"advanced† if we believe in a certain god? However, we are striving to be God-like throughout our lives. Is there a point in striving for it if we know it cannot be done? In the Bhagavad Gita, we learn that in truth, finding God within us helps us find ourselves so this all helps find and keep the peace within us, which is what we want in the first place.

A Survey of Biometric Fusion

A SURVEY OF BIOMETRIC FUSION The Article â€Å"A SURVEY OF BIOMETRIC FUSION† is Taken from Journal IJ-ETA-ETS ( International Journal of Emerging Technologies and Applications in Engineering, Technology and Sciences ) which is written by Ratnasukamal Mohurle ( Prof. , Dept. of Electronics & A ; Telecom. , Vishwakarma Institute of Technology, India ) and Milind Rane ( Student, Master Degree Program in Signal Processing at Vishwakarma Institute of Technology, India ) . Biometric systems are agencies by which the physical ( or sometimes behavior ) characteristics are used to place a individual or verify the individuality of an machine-controlled individual. It is based on fingerprints, flags, facial images, manus geometry, and talker acknowledgment, among others. The successful executing of biometric systems requires turn toing a figure of issues, including truth, efficiency, hardiness, pertinence, and catholicity. To better the public presentation of biometric system we use of multiple types of biometric in formations or method of processing. Fusion methods are used in such diverse Fieldss as Internet hunt engines, analysis of satellite imagination, and analysis of medical trial consequences. Fusion, it is based on uniting informations at assorted degrees. The chief intent of Fusion has been used successfully for old ages in designation systems automated fingerprint graduated table ( AFIS ) , which combine informations from multiple fingers and multiple processing methods ; so. Now a twenty-four hours, assorted signifiers of merger are used in a figure of different types of biometric systems. It can be used to turn to a figure of issues faced by the interior decorators, implementers, and operators of biometric systems as FirstAccuracyin this Fusion can be used really efficaciously to better the overall truth. The truth of biometric system is normally expressed in footings of maximising the True Accept Rate1 ( TAR ) and minimizes the False Acceptance Rate ( FAR ) . SecondEfficiencyin this Fusion can be used to increase efficiency, or to let tradeoffs between efficiency and truth. ThirdRobustnessit refers to the ability of a system to go on to work every bit accurately as p ossible despite the jobs. FourthlyApplicabilityit refers to the suitableness of a system for a undertaking, the demand to work with bequest informations frequently dictates biometric modes that can be used. it can be used in concurrence with multiple bing information beginnings. And in conclusionUniversalityit can be used, for grounds such as amputations, hurts or unwellness. Multimodal systems and multiple cases can offer options so that all people can utilize a system. A sample is converted in characteristic extractor package into a templet ( machine representation, characteristic set ) . The agencies by which informations can be fused are known as thedegreesof merger, which correspond to the phases of treating first phase isDetectoraˆ?degree mergerit involves consolidating the grounds presented by multiple beginnings of natural informations before they are subjected to have extraction. it can profit systems that gaining control multiple snapshots of the same multi-biometric sample.second phase isFutureaˆ?degreemergerit converts samples ( images ) into simplified computing machine representations known as templets or characteristic sets. Third phase isMarkaˆ?degreemergerit refers to methods in which multiple samples, cases, or modes are compared, and the resulting similarity tonss ( or chances ) are combined to organize a individual fused mark. Fourth and last phase isDecisionaˆ?degreemergerit is used in the same instances as scorea ˆ?level merger, but the tonss are turned into match/nonaˆ?match determinations before merger. Now discoursing about the restriction of biometric merger, of class, merger comes at a monetary value. Roll uping extra informations takes clip, adds complexness and cost to the aggregation procedure. Collection of an increased sum of biometric information is likely to increase public concerns about privateness issues and meddlesomeness. Finally I can reason that Biometric merger is defined loosely as the usage of multiple types of biometric informations or processing methods for bettering the public presentation of biometric systems. Fusion works by uniting information from multiple beginnings. This is done to better the truth, efficiency, and hardiness of biometric systems. These documents gives an debut to biometric merger, and intentionally address the assorted ways that merger can be used, the complexnesss of operational utilizations of merger, proficient accounts of the assorted methods of implementing merger, and include extended empirical consequences. Journal Article ( 2 ) : – Comparative Analysis of IEEE 802.11 DCF The Article â€Å"Comparative Analysis of IEEE 802.11 DCF† is Taken from Journal GGGI Journal of Engineering & A ; Technology which is written by Er. Saurabh Mittal and Er. Ankita Mittal. Now a twenty-four hours, wireless local country webs ( WLANs ) have played a of import function in the information communications & A ; networking countries, holding witnessed a important development. In the 802.11 protocol specification, specifies two basic mechanisms of entree, i.e. distributed coordination map ( DCF ) and Point coordination map ( PCF ) . DCF is the most widely used mechanism is a random entree strategy, based on the way of running multiple entrees with hit turning away CSMA / CA protocol. Retransmission of collided packages is managed through binary exponential back off regulations. DCF describes two techniques to be used for package transmittal i.e. indispensable entree mechanism and petition to direct ( RTS ) / ( CTS ) mechanism-clear-to-send. If there is no on-going tra nsmittal to an internal short ( DEFI ) manner can convey its package. If the medium is busy, a manner has to wait until the terminal of the current transmittal. The back hold is chosen to be a random figure of slots between the channel 0 and the window size contrary ( CW ) . In this paper, we focus on the development of system public presentation DCF, presuming ideal channel conditions and finite burden conditions. In the literature, the output of 802.11 development was carried out by agencies of simulation or by agencies of analytical theoretical accounts with the premises of simplified regulations transporting hold. Now I am discoursing about patterning for IEEE 802.11 DCF, Markov theoretical accounts in distinct clip have been summarized by 802.11 DCF standardized protocols. This theoretical account is so used to deduce the end product channel which is defined as the fraction of clip the channel that is used for existent informations transmittal. In this paper, we focus on the â€Å" public presentation impregnation † , define as the bound range by the being throughput by increasing the offered burden. The fake bing burden has been created harmonizing to a Poisson arrival procedure of fixed size packages ( equal to 8184 spots ) , where the reac hing rate was varied throughout the simulation to fit burden offered ideal. The chief function of this attempt is the analytical appraisal of transmittal channel, presuming ideal channel conditions and finite burden conditions. During the analysis, a fixed figure of Stationss and obtained the stationary chance that the station transmits a package in a generic clip slot is assumed. We express the public presentation of basic methods and RTS / CTS entree based on the deliberate value. In IEEE 802.11 DCF, there are two options for medium entree, viz. 1 ) the basic entree strategy and 2 ) the request-to send attention of the line uping behavior based on the M/G/1/K theoretical account, and 2 ) the â€Å"service subsystem† that characterizes the service clip distribution. Finally from above given article we have understood an analytical theoretical account to analyze the public presentation of IEEE 802.11 DCF in footings of impregnation conditions and finite burden. The chief part of our survey is that we consider the impact of different realistic factors together, including binary exponential back off, assorted incoming traffic tonss, line uping system at the MAC bed, and imperfect radio channels, which has ne'er been addressed in a comprehensive mode before. In the analysis, we derive some public presentation prosodies common web, such as package transmittal chance, the chance of hit and channel public presentation. We should detect that the maximal accomplishable capacity is the same burden conditions as for finite impregnation status after which goes into impregnation. Besides with increasing arrival rate of packages from nodes postulating public presentation remains the same. Extensive analysis and simulation consequences show that our analytical theoretical account can accurately foretell the hold and throughput of IEEE 802.11 DCF under different channels and traffic conditions. Journal Article ( 3 ) : – The importance and development of nucleus route web The Article â€Å"The importance and development of nucleus route network† is Taken from Journal GGGI Journal of Engineering & A ; Technology which is written by Praveen Aggarwal and Saurav Jaglan. Road conveyance is the lone manner that can give the best service to each and every one. This manner besides has maximal flexibleness to go with mention to the path, way, clip and velocity through any agencies of route vehicle. Door to door service is possible merely on the route. The other manner to state, Air, H2O and rail has to trust on route conveyance service to and from their several terminuss. Therefore, it is necessary The route web non merely to function as a eating system for other manners of conveyance and to finish them, but besides to supply independent travel route by a well planned route web f. It has been shown that a paved surface in moderately good status can lend to salvaging of 15 to 40 per centum in vehicle. The route web of 3.34 million kilometres of India is the 2nd largest in the universe and consists of different classs of roads. Now on the nucleus web is the web of all rural roads that are necessary to supply basic entree to all shops. Identified out of the entire route web and bing roads, and this must be kept in good status at all times. The ground of taking nucleus web is because it helps in optimising the demands, upgrading and care of roads at lesser cost, integrated route web facilitates, provide an inducement to husbandmans to bring forth more marketable excess and besides helps in societal development of rural countries as schools, infirmaries & A ; authorities services. There are four major stairss involved in set uping the nucleus web ; first readying of block maps as per the territory rural route be aftering manual, 2nd is placing the market centres, third is totaling the roads and tabular matter of informations, 4th or concluding is placing the nucleus web. To making the se type of undertaking there are some utile tools used the first 1 is MapInfo it enables to execute complex geographic analysis such as redistricting, accessing informations, dragging and dropping map objects, making thematic maps and much more. Second one tool is Microsoft Excel it is a portion of MS Office used for the readying of stock list, and last & A ; really of import Turbo C it is a simple codification used in picturing the footing of our undertaking. Finally we can state that India has a web of rural roads of about 2.70 million kilometers which constitutes over 80 % of the entire route web. Centrally funded â€Å" Pradhan Mantri Gram Sadak Yojna † ( PMGSY ) was launched in December 2000, with the end of supplying all-weather route connectivity more than 45 % of families are still non connected by route all the clip. To accomplish the nonsubjective the nucleus web construct is introduced. The nucleus web is composed of bing roads and main roads which are non connected lodging constructed. Primary web is non all bing roads since the end is to set up â€Å" basic entree â€Å" , i.e. , one all-weather route connectivity to each flat. In the present survey attempts have been made to develop the route web nucleus or to place the roads that constitute the chief route web. a rapid method of placing roads in the computing machine nucleus web was developed. Mentions: – Degree 0Asia Pacific Institute of Information Technology 2014