Nt1210 Chapter 1 Review Essay - 1331 Words

Multiple Choices 1. Which of the following is true about 1 bit? C. Represents one binary digit 2. Which of the following terms means approximately 106 bytes? B. Megabytes 3. Which answer lists the correct number of bits associated with each term? C. 64 bits per quadruple word 4. Which of the following are true about random-access memory (RAM) as it is normally used inside a personal computer? A.Used for short term memory E. Is installed on the motherboard 5. This chapter describes the concepts behind how a CPU reads the contents from RAM. Which of the following is true about the process of read data. As described in the chapter? A.The CPU tells the RAM which address holds data that the CPU wants to read. 6. A user†¦show more content†¦C. Input of commands that controls the computer 19. For a particular computer display, the screen resolution is set to 1280 x 1024. Which if the following is true about the term screen resolution, these two numbers, and what they describe? C. The screen is using more than 1 million pixels D. 1024 is the number of items top to bottom in a grid on the screen. 20. Which of the following might be a useful part of a pixel map? A.Information that identifies each individual pixel on the computer display B. A binary code for each pixel, defining its color Key Terms Computer- A computer the process-recieves in, thinks about, changes, stores, sends out, displays, and prints data in the form of bits. Bit- The smallest unit of data stored in a computing device, representing a single binary digit of value 0 or 1. Byte- A unit of data in a computer: 8 bits Random-access memory (RAM)- A type of short-term memory computer memory used by computers, primarily used as a temporary working memory by the CPU. Character set- A list of the characters that can be used in a given language and languages, mapped to corresponding unique binary codes and published as a convention or standard so that computers can use a consistent set of binary values to represent text values. File- A collection of bytes, assigned a name for easy reference by the file system ad grouped together for storage on aShow MoreRelatedunit 2 assignment15817 Words   |  64 PagesTECHNICAL INSTITUTE NT1210 Introduction to Networking Onsite Course GRADED ASSIGNMENTS Graded Assignment Requirements Retain all handouts issued in every unit, as well as any assignment, research, or lab documents you prepare as part of assignments and labs. Some may be used more than once in different units. NOTE: Always check with your instructor for specific due dates of assignments. Graded Assignments Unit 1 Assignment 1: Computer Basics Review Course ObjectivesRead MoreNt1210 Chapter 21022 Words   |  5 PagesPam Duschek NT1210 8-18-2015 Chapter 2 Review Activities 1) D 2) B 3) B and E 4) C and E 5) A 6) D 7) C 8) C 9) A, C and D 10) C and D 11) A 12) C and D 13) B 14) C 15) A and D 16) D 17) D 18) D 19) A 20) B Define Key Terms Computer Networking: A group of computers sharing data. Computer Network: A LAN (local area network) thatRead MoreNt1210 Unit 2 Assignment1001 Words   |  5 PagesNT1210 Intro to Networking Lab 2.3 Exercise 2.3.1 LAN Local Area Network is a computer network that interconnects computers within a limited area such as a home, school, computer laboratory, or office building using network media. MAN Metropolitan Area network is a computer network in which two or more computers or communicating devices or networks which are geographically separated but in same metropolitan city and are connected to each other are said to be connected on MAN. PAN personal

The Heart Rate Experiment At The Anatomy And Physiology...

This paper explores and explains the findings of the heart rate experiment conducted by the students of Grand Canyon University for the Anatomy and Physiology 202 Laboratory course. Over a two week time span, students were asked to record their heart rate, before, during, and after activities as instructed by the professor. Specifically, this paper focuses on the female students, comparing the heart rates of individuals who reported that they drink coffee versus those females who reported that they do not drink coffee. The effects of caffeine contained in the coffee were examined and it was noted that those who drink coffee have lower heart rates before, during, and after times of examination. These findings suggested that the hypothesis proposed prior to research, Females Who Drink Coffee Have a Higher Heart Rate Prior to Exams, was an incorrect statement. Keywords: heart rate, female, coffee drinkers, non-coffee drinkers, hypothesis. Effect of Caffeine on Heart Rate in Females before an Exam In the fast paced life of a college student, it is not uncommon for tasks and due dates to quickly pile up, demanding more hours studying and less hours sleeping. Any amount of sleep deprivation can lead students to consume caffeinated beverages, particularly coffee, to help them stay awake and get their work done. According to the University of Michigan (2015), Caffeine acts in the body by effecting the central nervous system and may start toShow MoreRelatedHuman Anatomy lab answers Essay12661 Words   |  51 Pagesï » ¿Instructor’s Manual for the Laboratory Manual to Accompany Hole’s Essentials of Human Anatomy and Physiology Eighth Edition Terry R. Martin Kishwaukee College Instructor’s Manual for the Laboratory Manual to Accompany Hole’s essentials of human anatomy and physiology, eighth edition David shier, jackie butler, and ricki lewis Published by McGraw-Hill Higher Education, an imprintRead MoreLogical Reasoning189930 Words   |  760 Pages................................................................................................ 200 The Middle ...................................................................................................................................... 202 The Ending ...................................................................................................................................... 203 Digressions ....................................................................................Read MoreStephen P. Robbins Timothy A. Judge (2011) Organizational Behaviour 15th Edition New Jersey: Prentice Hall393164 Words   |  1573 PagesDecision Making 193 Ethical Dilemma Do Unethical Decisions Come from Bad Character? 193 Case Incident 1 Computerized Decision Making 194 Case Incident 2 Predictions That Didn’t Quite Pan Out 195 7 Motivation Concepts 201 Defining Motivation 202 Early Theories of Motivation 203 Hierarchy of Needs Theory 203 †¢ Theory X and Theory Y 205 †¢ Two-Factor Theory 205 †¢ McClelland’s Theory of Needs 207 Contemporary Theories of Motivation 208 Self-Determination Theory 208 †¢ Job Engagement 211 †¢ Goal-Setting

Fidelity case questions free essay sample

Discussion Case: Fidelity Investments’ Partnership with Citizen Schools 1. The evidence that I see in this case of the three kinds of corporate philanthropy discussed in this chapter is in contributions of cash, Fidelity contributed money to many Citizen Schools since 1998 and by 2012 they were contributing to about 22 different middle schools. With in-kind products and services, Fidelity offered 70 different apprenticeships to the schools in topics such as robotics, law, and financial literacy. And lastly with employee time, 95 percent of Fidelity’s employees that took part in the program and went to these schools reported improved team-building skills and 3/4 of the employees reported that they felt more connected to their colleagues and had improved communication, public speaking, and presentation skills. 2. The benefits to Fidelity Investments of its partnership with Citizen Schools are, 71% of CS alumni completed high school in 4 years, compared with 59% of matched peers. Also, 63% of students who had participated had enrolled into college, compared to the 41% of low income students nationally. We will write a custom essay sample on Fidelity case questions or any similar topic specifically for you Do Not WasteYour Time HIRE WRITER Only 13.90 / page Fidelity and CS had active partnerships with 31 schools with low-income communities in seven different states and served more than 4,000 students. The risk with Fidelity partnering with Citizen Schools could be that if the program fails, it would give Fidelity a bad name and could negatively effect Fidelity’s business and brand name. 3. Fidelity Investment’s partnership with Citizen Schools is an example of strategic philanthropy because the corporation of Fidelity gave business knowledge and ethics to students in middle school so they would be more prepared for higher education and for the real world, which would be linked to their business goals and objectives because eventually they would have these students that they spent time with, coming up into the corporation and could be using these skills in the future and possibly with the Fidelity Investment Corporation. If I was a community relations manager for Fidelity Investments, I would evaluate the impact of the partnership as to how many students graduate high school and college, and move on to the business world successfully. The kinds of impacts that I would attempt to measure would be the rate of students that finish all of their education and then survey the salaries that are being made by them and by students who did not go through the program and higher education, to compare to see if the program actually helped and was successful.

Spirituality And Beliefs Essay Research Paper Spirituality free essay sample

Spiritualty And Beliefs Essay, Research Paper Spiritualty and Beliefs: Deductions and Impact on Mental Illness and Psychiatric Disability Introduction I wish to get down this paper by playing a short piece of music composed by Richard Einhorn and inspired by the life and Hagiographas of Joan of Arc. At the age of 13 in 1425 this shepherd miss from the small town of Domremy in France began to hear voices. At 16 these voices were stating her that she had been given a godly mission to reunite France. It is said that she heard the voice of God when the church bell rang. This piece is called # 8216 ; The Final Walk # 8217 ; as she faces her executing. In 1920 about 500 old ages after her decease at the custodies of the church she was declared a saint. The footing of this paper have been the contemplations, conversations and reading over many old ages of a individual who has been endeavouring to explicate why it is that people who have been through the experience of a mental unwellness provide the potency of connexion with deeper pa rts of who we are in a manner that is non normally found. We will write a custom essay sample on Spirituality And Beliefs Essay Research Paper Spirituality or any similar topic specifically for you Do Not WasteYour Time HIRE WRITER Only 13.90 / page I have welcomed the Hagiographas of consumers themselves to give visible radiation to this inquiry, some surveies, and the current revival of treatment about the nature and demand for the religious dimension in life. It has been unfortunate that we have non recognized consumers as possible heroes of the journey of the # 8216 ; dark dark of the psyche # 8217 ; but alternatively have negated the religious facets of their psychic journeys. In so making we have failed to listen to their desires that rehabilitation takes history of the significance of where they have been and what they now understand as their ain mental and religious good being. I acknowledge that my geographic expedition of these issues is merely a beginning. The topographic point of the # 8217 ; soul # 8217 ; in recovery There was a clip, non that long ago when the connexion of spiritualty and mental unwellness would non hold been a valid subject when speaking about rehabilitation, mental wellness and intervention of the mentally sick. In fact spiritual concerns were frequently seen as a symptom or even cause of mental unwellness ( Pinches 1996 ; Smith 1994 ) , so individuals responsible for the intervention of the mentally ailment would endeavour to medicate, hospitalise in order to command, suppress or end such religious or spiritual experiences ( Watson ) . This to me was an unfortunate result, and non because of any desire to advance spiritual thoughts, but because the beginnings of the profession of psychological science, utilizing the Grecian significances of the words was refering the psyche. Psyche means psyche and psychological science is the survey of the psyche, psychologist is servant or attender of the psyche with abnormal psychology intending # 8216 ; the agony of the psyche # 8217 ; ( Elkins ) . Therefore if we as mental wellness professionals were to repossess the roots of our profession, as many people are seeking to make today, we could non see nearing the rehabilitation o f a individual with a psychiatric disablement without sing the topographic point of # 8217 ; soul # 8217 ; in their recovery. This by no agency is a extremist construct, but in an effort to equilibrate the more empirical nature of intervention, people in this profession are looking back and repossessing the tradition which has ever been at that place, but in pattern frequently passed over or dismissed. Hillman wrote in 1975 # 8216 ; Where there is connexion to soul, there is psychological science ; where non, what is taking topographic point is better called statistics, physical anthropology, cultural news media or animate being genteelness # 8217 ; ( Elkins ) . And Jung wrote in 1933 that of all his patients over the age of 35, non one was healed who did non develop a religious orientation to life ( Elkins ) . Soul is a feminine construct with intensions of life and beauty. The psyche is hard to specify, which gives us a hint about its nature. Soul reminds us that there is anot her universe, far deeper, more meaningful than our logical procedures. We encounter her when we feel stirred by another individual, she is in the music that lifts us above ourselves, she is in the face of the kid who helps us gain what is truly of import, she is the ball in the pharynx, the tear in the oculus, the gap up when we face a stirring piece of art. The psyche can be felt, touched but neer defined. As David Elkins put it # 8216 ; She will steal through the cyberspace of every conceptual system and easy evade every scientific expedition that goes in hunt of her # 8217 ; . The ground I like and respond to what others have written about the psyche, is that it helps me explicate what it is about the relationships I have had over the old ages with people who have suffered from a mental unwellness. And I do non cognize why, and I have no cogent evidence or even a theory, but my connexions with the people with whom I have worked has more frequently had a feeling or relation to s oul, than what I have known in other state of affairss and with other people. So my ground for reading, chew overing and desiring to compose these thoughts has come from a desire to explicate why the profusion, and why the relationships seem to assist me link with my psyche in the manner that they do. Soul is associated with deepness and unlike much of Western spiritualty which is about get the better ofing, turning, go uping, exceeding, psyche means traveling down, falling into the vales and sing the calamities of life, of being in a topographic point where the thought of mounting a mountain seems wholly beyond range. Soul is with us when everyone else has gone, when our self-importance is shattered, when entirely in the dark no 1 is interested in our hurting and we wonder how we will last until forenoon. And while no 1 would of all time travel looking for such hurting or experiences, when it is past, and we look back, it is possible to be thankful for it, because it opens somethin g within us, it gives us a deepness, it makes us experience more human, and we know with some alleviation, that there is more to us than merely flesh and blood. Psychopathology is the most tragic call of the psyche, when a individual is in deepest hurting and confronted by decease, meaningless, isolation and solitariness. If you know anything about the originative procedure, most instrumentalists, authors, poets, creative persons have created their work, non from the mountain top, but from the topographic point of the psyche. For the last hebdomad our intelligence bulletins have been full of the landslide at Thredbo. When the first subsister was pulled from under the rubble 66 hours after the prostration of the Lodges, the word hero appeared as headlines. The saviors were heroes and so was the first subsister. You can conceive of the journalists interrupting their cervixs to be the first to speak to that adult male. He potentially will be making media interviews, be in the magazines and be composing his narrative of # 8216 ; My 3 yearss under the debris and how I came through # 8217 ; , and he could do a batch of money out of it. I am non dismissing the cogency of his experience, but it is interesting who our society chooses as heroes. In symbolic footings his experience would non be unlike that of many people who have had a mental unwellness, in the dark for long periods of clip, non cognizing if human connexion will of all time be possible, non cognizing if they will last, being wholly entirely, unable to travel, freedom being an semblance or a memory, confronting everything that they have of all time done and thought, entirely. These are experiences of the psyche or in mystical footings like the # 8216 ; journey of the dark dark of the psyche # 8217 ; . But do we do these people heroes? Do we admit their value by puting bold decorations on their thoraxs as they march as subsisters of an internal devastating war? Am I a saint or merely mad? The Christian tradition has had a slightly assorted response to people with a mental unwellness. The illustration of Jesus was non good sustained by the church. Jesus assorted with and healed many people # 8216 ; possessed with devils # 8217 ; which was the manner it was explained at that clip. In fact the first individual he of all time commissioned to # 8216 ; state his narrative of mending # 8217 ; was a Gentile healed of a host or 100 voices or personalities and the first informant to Jesus Resurrection was a adult female, Mary Magdalene who was besides healed of # 8217 ; seven devils # 8217 ; ( York 1992 ) . These two people given functions of the highest importance are examples from what was set out as the foundations of the Christian method of covering with mental unwellness. It was unfortunate that following this many people who saw visions, heard the voice of God were frequently tortured, killed, burnt and sometimes were subsequently made into saints. In 1484 Pope Innocent the 8th authorized the extinction of # 8216 ; enchantresss # 8217 ; who were considered devil possessed. The Malleus Maleficarum was published with its elaborate descriptions of classs and symptoms of enchantresss. Some faculty members who have studied this Latin papers now say that it so closely runs analogue to the Diagnostic Statistical Manual ( the clinical footing for naming mental unwellness today ) that any head-shrinker reading it would be able to place the modern equivalents for the classs of enchantresss ( York ) . Of class you can state, we are good above the construct of enchantresss and our diagnosing and intervention of people today. I feel nevertheless that we have non moved far plenty. The ambivalency which the church has demonstrated is truly another response by the wider community. This response can be interpreted as # 8216 ; people with a mental unwellness may be hard to cognize what to make with, but on the other manus they seem to hold entree to experiences which we can non wholly price reduction as being wholly invalid # 8217 ; . As a consequence I feel that in modern times we have non even considered the possibility that the experience is a valid religious experience. So all voices are bad, all visions should be repressed, and the individual themselves is besides negated as holding small value. In our overzealous compulsion with ground I think we have negated the unexplained and apparently irrational and in so making socialised the visionary and the listener into the function of receiver instead than giver of truth. Possibly like human history has frequently shown we may hold to wait 500 old ages to see it. The denial of spiritualty in the construct of intervention and remedy Sara Maitland wrote a lovely article in a recent OpenMind diary about the experience of hearing voices. The whole issue of hearing voices is a complex 1. It is normally considered a definite mark that person is sing a signifier of mental unwellness ( Kirk 1992 ) . The purpose of intervention is to take the voices. That is apprehensible given their potentially estranging, upseting and even unsafe effects. Sara asks # 8216 ; Do all voice listeners want all their voices silenced at all times? # 8217 ; She goes on to state that her voices are frequently comrades, expressive and glorious and they give entree to absorbing things about her, and that what she would wish, would be accomplishments to understand and decrypt the voices, non to quash them. # 8220 ; My voices seem to me to be really like holding extremely active and intelligent yearlings in the house: the exhaustion they cause does non intend you want them dead # 8211 ; it means you want them to act better. # 8221 ; Sara besides goes on to speak about how psychopathology has non taken much involvement in the content of voices. At Joan of Arc # 8217 ; s test she says that the content of Joan # 8217 ; s voices was the rule concern. And even though the result for Joan of Arc was non good, the Inquirers did take the clip to determine the value of the content of her voices in relation to how she lived her life. Alternatively today to acknowledge to voice hearing is adequate to derive a label such as schizophrenic disorder and so people deny hearing the voices as it means more medicine or medical intercession or hospitalization and the feeling that you are at hazard. What Sara and other voice listeners are inquiring for is an geographic expedition of what are the existent significances of their voices, and instead than a pathologizing and stigmatizing, a proof of their experience and some facilitation in being able to understand it ( Maitland ; Kirk ) . I have been thankful for the Hagiographas of other consumers who have spoken about the importance of their experiences as possible topographic points of growing and proof, and the demand for their experience to be understood from a religious model ( Cooper 1992 ) . Some formal surveies done on the benefits of the religio us dimension in relation to a individual # 8217 ; s recovery have shown that spiritualty for some people is a existent header device, or it can be a beginning of societal support, while for others it is a model for understanding life events and supplying significance to what has happened ( Sullivan 1993 ) . Quoting Judith Miller # 8217 ; An impressive figure of other clinicians and research workers have besides suggested that for some persons undergoing psychiatric episodes, the experience may really be positive and reconstr uctive’ (Watson). Why then have we avoided this potentially positive side of the equation and repressed any spiritual connections of the experience of having a psychiatric illness? Sullivan proposes that we typically fear the discussion of the symbolic and mythic dimensions of the experience because it might encourage the person to become preoccupied with their inner life and consequently precipitate a relapse. But as he adds a person returning from such a journey with profound psychic experiences do not feel completely resolved until they have had the opportunity to put their experiences into words or art; to tell their stories. A person can emerge from a psychiatric episode with a belief like ‘Suffering is a punishment for something I did wrong’, ‘If I tried harder to be good, I could get well’ or ‘There must be some reason God has chosen me to suffer’ (Lindgren Coursey 1995) These belief systems provide a meaning to an illness wheth er we like them or not. I am sure you have come across such expressions from consumers. So what do we do with it? Firstly we assume that because of the religious belief this person has a very low self esteem and so the religion is a negative thing and perhaps even the cause. As workers it would often be avoided, and the discussion repressed or the belief of the person dismissed as invalid. How did this help the consumer resolve the huge existential question? It didn’t, but gave the consumer the idea not to talk to you about such matters anymore, and merely reinforced the belief that suffering was a way of life and no one was going to help understand it differently. It probably goes without saying that the ability to perform the role of spiritual facilitator following the psychic journey of the soul requires certain skills and attitudes. Thirty-seven percent of consumers in one study who were interested in issues of spirituality said they did not want to discuss spirituality w ith their support workers. The reasons for this were to do with being misunderstood and the worker having a different belief system. But without some means of discussion and communication, how can consumers begin the explore the implications of their beliefs and be able to identify experiences which are perhaps harmful if there is no forum to do so? It has been suggested that what consumers would like is a ’soul mate’ who may be a friend, counselor or clergy person who is available and open to discuss these issues. Community implications of the separation of madness and spirituality People with a mental illness are often aligned with the ills of modern society. They have become the scapegoats for when things go wrong. Newspaper headlines are a testament to how we look for madness as the reason for mass murders, murder suicides, genocide, extreme cruelty. Did the person responsible have schizophrenia is often the first question asked by journalists? What was the reason they did this terrible act? So then all people with a mental illness become associated with violence, unpredictable and cruel behavior. They have then by default become the scapegoats for the human acts which cannot be logically explained and which go wrong. The scapegoat is an ancient image, originally an image of healing the community. In Jungian terms it is a form of denying the shadow the part of ourselves we do not want to know about, the repressed anger, hatred, the impulses which call into question our validity to be called human. Hebrew religious tradition had a scapegoat ritual which ensured the ongoing health, safety and spiritual well being of the whole community. At the festival of Yom Kippur the priest would choose a goat and all the negative elements of the community, the sin, disease, violence, psychic sufferings were all placed on the head of the goat. The goat was then sent out into the dessert, away from the community and the community now being rid of its ills was once again whole. In the modern context this ritual has continued as individuals or groups, seen as the cause of the communities ills have been ostracised in this manner, sent away, put away, allowed to live in cardboard boxes, given no resources to develop or gain any status of value, out of sight and out of mind. However the ancient ritual had another dimension which has been overlooked. The dessert was symbolic of renewal. It was the place of spiritual renewal for prophets, it was the place the Hebrew people developed an identity, and while it was a lonely and threatening place, it was associated with the learning the depths of the soul. So the goat was sent to the place of spiritual renewal. And as long as the people knew the goat was in the dessert, their own healing was assured. The goat was not forgotten. The healing was reliant on the community remembering the goat in the dessert, the goat was bearing their ills and because the goat was there, they were free of their own po tential destructive elements. Madness is not just about a definition in a clinical textbook. In order for me to be considered sane, I am aware than someone else has been called insane. And in order for that insane person to have the potential of recovery from her/his insanity, then I must also have the potential to embody the qualities of insanity. This isn’t just about dualism or cosmic balance, but about the continuum of life along which we move and change. The goat in the dessert is not different from the community. It is a symbol of one aspect of the community. R.D. Laing criticized the placing of all the responsibility on the consumer to make their realities understandable to others. He said ‘Both what you say and how I listen contribute to how close or far apart we are’ (Miller). The person diagnosed with schizophrenia or bipolar disorder or obsessive compulsive disorder, is representative of an aspect of the community of which we are all a part. The proble m with the modern scapegoat and definitions of clinical diagnoses is that the scapegoat is profoundly alienated from the community, not only in ritual but in belief. We assume the scapegoat represents his/her own problems and that they have nothing to do with me. And in so doing not only have we cut off those people labelled with the mental illness, but we have cut off any potential of healing the community as a whole. We have denied our part of the scapegoat and we have denied them and we have castrated ourselves from hope and healing. People with a mental illness, in the dessert, on the collective boundaries and the isolation and disintegration of their madness, carry within them a part of the spiritual health of the community. And this we have negated, the goat is at risk of dying from disconnection and for this we have suffered a great loss (Bellingham, Cohen, Jones Spaniol, 1989). Symbols and their expression in psychosocial rehabilitation I believe that symbols are an importa nt means of enabling the spiritual expression and development of people who have experienced a mental illness. There is a fantastic story of the closure of the psychiatric hospital in Trieste Italy. When the hospital was closing the whole community was involved in the preparation of it. The inpatients at the time decided on a symbol of their life being taken out into the community. Over time a story had developed among the patients around the large draft horse which worked for the hospital laundry. Each day the horse would leave the hospital laden with linen to be cleaned. This horse became a symbol of their freedom. So on the day that the hospital closed a parade was planned and the inpatients made a huge replica of the horse. Inside the horse was placed letters and poems of the inpatients expressing their hopes and dreams. Then as they pushed down the wire cages surrounding the hospital precincts, the patients pulled the horse out of the hospital grounds and into the streets of th e community. You can still see the horse today in Trieste. When I started working at the Mission, there were some critics who felt that some parts of the programs such as art, craft, woodwork, music, drama and the association with the church were not really about rehabilitation. We were also meeting well meaning workers from other services referring participants who felt that learning to cook and budget was more important than art. This was perhaps why Cathy Harper and I presented a discussion at the Mental Health Conference on ‘There is more to life than learning to cook’. To me the devaluing of the creative and overtly spiritual aspects of programs was just another way of discounting the need for spirituality as an integral part of rehabilitation and negating the spiritual contribution that people with a mental illness make to the whole community. What I have spoken about today has not been about programs or models of service delivery but about something more fundamen tal, attitude and belief. Why are we here at this conference? Why do we work in this field? How do we really view people who have been through the experience of a mental illness? Yes we may believe in their underutilised potential. Yes we may consider the quality of the relationship with them as of prime importance. But if at the end of the day we are doing this simply because they need to receive what we can offer, then I feel we have missed the point, and I fear that one day history will merely label us with a more sophisticated form of paternalism. Alan Pinches a journalist and mental health consumer activitist concludes an inspiring article with these words; ‘With a breakdown, there is often a disintegration of personality and confusion in the thinking processes, in the early stages. All the ingredients of identity, meaning and purpose go back into the melting-pot, and a longer ‘ferment’ stage follows. In a long process much information and experiential learni ng grow into a new understanding of life. This understanding is often of a more fundamental nature:’I am human and I have unconditional worth’†¦ Over time, a new synthesis can develop in us, a sense of true self can build up, wisdom can grow, and perhaps a realisation that the world’s priorities need not necessarily be ours. That we can be ourselves and pleased and proud at that. The seeker is then likely to justify his or her life’s quest with the argument that spiritual work is just as valid as any other form of work or vocation, and that society and the planet needs its thinkers, dreamers, poets, artists, writers and seers of visions’(Pinches 1996). For me, perhaps more than any other time, when the value of what we do and who we are is indicated by the dollar sign on a balance sheet, I think we need seers of visions, people who have journeyed into the depths and we need to hear what they have to say. Reference List Bellingham, R., Cohen, B . Jones, T. Spaniol, L. (1989). Connectedness: Some skills for spiritual health. American Journal of Health Promotion 4(1). pp. 18-31. Cooper, E. (1992). To be rooted. The Journal of the California Alliance of the Mentally Ill 3(4). p.15-16. Elkins, D.N. (1995). Psychotherapy and spirituality: Toward a theory of the soul. Journal of Humanistic Psychology 35(2). pp. 78-98. Kirk, R. (1992). The next voice you hear: Other pathways on a spiritual journey. The Journal of the California Alliance of the Mentally Ill 3(4). p. 33-34. Maitland, S. (1997). Whisper who dares: On psychiatry’s simplistic approaches to the hearing of voices. OpenMind 84. p. 10-11. Miller, J.S. (1990). Mental illness and spiritual crisis: Implications for psychiatric rehabilitation. Psychosocial Rehabilitation Journal 14(2). pp. 29-47. Lindgren, K.N. Coursey, R.D. (1995). Spirituality and serious mental illness: A two-part study. Psychosocial Rehabilitation Journal 18(3). Pp. 93-111. Perera, S.B. The Scape goat Complex: Toward a Mythology of Shadow and Guilt. Inner City Books Toronto. Pinches, A. (1996). Spirituality: the missing link in psychiatry. New Paradigm November 1996. pp. 8-11. Smith, W.J. (1994). The role of mental health in spiritual growth. Journal of Religion in Disability and Rehabilitation 1(2). pp.27-40. Sullivan, W.P. (1993). ‘It helps me to be a whole person’: The role of spirituality among the mentally challenged. Psychosocial Rehabilitation Journal 16(3). pp. 125-134. Watson, K.W. (1994). Spiritual emergency: Concepts and implications for psychotherapy. Journal of Humanistic Psychology 34(2). Pp. 22-45. York, R.L. (1992). Something discarded. The Journal of the California Alliance of the Mentally Ill 3(4). pp. 3-6.

Bringing Bias into the Light Essay Example

Bringing Bias into the Light Essay Example Bringing Bias into the Light Essay Bringing Bias into the Light Essay Essay Topic: The Breadwinner In the first part of this article it talks about a strong woman named Jennifer Allan and how she embraces her womanhood and breaks the stereotypical notion of women being houses wives. She got a degree from Harvard Kennedy School and has served as an HER consultant to Fortune 500 companies and is leading diversity efforts for PricewaterhouseCoppers ALP. She is doing very well for a Vivian but even with all her accomplishments Jennifer still associates women with families and men with careers. This is known by the Implicit Associate Test she took. Jennifer goes on to say she was eased in a family where her father was the breadwinner and her mother stayed at home. Cabmen Hire explains that having these ideas doesnt make you a bad person just normal and after you accept that it will be easier to look at things differently. The article also talks about skin color, gender and age being the only things considered biases, but there are a lot more Including height and weight, introversion and extroversion, martial and parental status, disability status, foreign accents, where someone attends college, and hobbies and extracurricular activities. All of those characteristics and many there can influence how people treat you and who gets hired for what job. None Are Immune In this section of the article there is a discussion of the fact that no one is immune to biases and lists the number of biases that people that have taken the TAT test have had. Some are just flat out ridiculous. The reason the TAT was created was to give people the realization that they are making unconscious judgments even though they are trained not to, for example HER professionals and recruiters. When the article mentions married men, single women, people with a southern accent the biases came to mind and it astonished me that I thought that way as well. Having these hidden biases can have legal repercussions and are dangerous for employees and employers if they are not handled right away. Millions of dollars of suits have been filed against companies for disparate impact and biases. Retraining Your Brain In this section Hire talks about what she did at the Royal Bank of Canada to retrain people on biases. Since 2013 1,000 people from corporations, academia, government, and diversity advocacy have attended the hidden bias training. The bank also has internal social media platforms that allow employees to talk about unconscious biases. This training has helped a lot of high up executives and recognize the biases they commit daily and correct them. Allan now even sends reminders to her managers to be on guard for prototype bias and affinity bias. There is also a suggestion to conduct blind reviews of resumes and see the outcome. For Smaller HER Shops This last section discusses what smaller companies can do to train their employees to watch out for theses biases. What one HER director did was create questions for her employees to see that it was more important to see the company and culture fit rather than allowing managers to ask biased questions. Janet Harding a director of cultural awareness uses role playing to train her employees at a hospital in Maryland. This goes to show that no matter how big the company there are always options of training for biases to not only protect the company but also the current and future employees. 2. I took the gender TAT test and I was a little surprised but the results but the way the test was set up made it seem as if they expected you to make a mistake. I took a gender communication class last semester and learned about many biases and how men and women see each other and themselves ND I learned a lot of about my definition of gender. I also took a diversity and cross cultural management class that helped me remove a lot of biases had and hope to better the way I see people. 3. The statistic that surprised me most from the article was that 7% of salaries for blonde women are higher than women that are brunette and redheads. To me the idea of hair color affecting how much anyone gets paid is just stupid. Someones hair color should never affect the amount of money they get paid period.

Habits and Traits of Rove Beetles, Family Staphylinidae

Habits and Traits of Rove Beetles, Family Staphylinidae Tiny rove beetles are everywhere, yet most people rarely notice these beneficial insects. Rove beetles, which belong to the family Staphylinidae, inhabit a variety of interesting ecological niches, including ant nests, fungi, decaying plant matter, dung, and carrion. What Do Rove Beetles Look Like? Most rove beetles make their living after sunset when they emerge from hiding to pursue insect prey. You’ll find rove beetles by looking in moist environments crawling with maggots, mites, or other even springtails. Some rove beetles react to perceived threats by tipping their abdomens up, as scorpions do, but this gesture is all bark and no bite. Rove beetles can’t sting, but the larger ones can inflict a nasty bite if mishandled. Adult rove beetles rarely top 25 mm in length, and most measure considerably less (under 7 mm or so long). Their elytra are noticeably shortened, though they can fly quite well thanks to functional hindwings tucked carefully underneath. In most rove beetles, you can see several exposed abdominal segments because of this diminished wing structure. Rove beetles have mouthparts modified for chewing, often with long, sharp mandibles that close sideways across the front of the head. Because many species sport a pair of short projections at the end of the abdomen, people often mistake them for earwigs. Rove beetle larvae have elongated bodies and appear slightly flattened when viewed from the side. They’re usually off-white or beige, with a darker head. Like the adults, the larvae often have a pair of projections alongside the tip of the abdomen. How Are Rove Beetles Classified? Kingdom - AnimaliaPhylum - ArthropodaClass - InsectaOrder - ColeopteraFamily - Staphylinidae What Do Rove Beetles Eat? The large family Staphylinidae includes many rove beetle genera with eating habits as diverse as the group. Most rove beetles are predatory as adults and larvae, feeding on other, smaller arthropods. Within the family, however, you’ll find rove beetles that specialize on a diet of fungal spores, others that eat pollen, and still others that feed on the regurgitated food from ants. The Rove Beetle Life Cycle As all beetles do, rove beetles undergo complete metamorphosis. The mated female deposits a cluster of eggs near a source of food for her offspring. Rove beetle larvae typically inhabit moist environments, such as in soil covered by decaying leaf litter. The larvae feed and molt until they are ready to pupate. Pupation occurs in moist leaf litter or the soil. When the adults emerge, they are very active, especially at night. How Do Rove Beetles Behave? Some rove beetles use chemicals in clever ways to their advantage. Those in the genus Stenus, for example, live around ponds and streams, where they can find their favorite prey, springtails. Should a Stenus rove beetle suffer the unfortunate mishap of slipping into the water, it will release a chemical from its hind end which magically lowers the surface tension behind it, effectively thrusting it forward. Paederus beetles defend themselves by emitting the toxic pederin chemical when threatened. More than one entomology student has borne the blisters and burns from handling Paederus rove beetles. And at least one male rove beetle, Aleochara curtula, applies an anti-aphrodisiac pheromone to his female partner, rendering her undesirable to any future suitors. Where Do Rove Beetles Live? Rove beetles inhabit moist environments throughout the world. Though the family Staphylinidae numbers well over 40,000 species worldwide, we still know relatively little about rove beetles. The classification of rove beetles and related groups is ever-changing, and some entomologists estimate that Staphylinids may eventually number well over 100,000. Sources: Borror and DeLong’s Introduction to the Study of Insects, 7th Edition, by Charles A. Triplehorn and Norman F. JohnsonInsects: Their Natural History and Diversity, by Stephen A. MarshallKaufman Field Guide to Insects of North America, by Eric R. Eaton and Kenn KaufmanRove Beetles, by Carol A. Sutherland, Extension and State Entomologist, New Mexico State University, accessed November 28, 2011

Product Assessment Essay Example | Topics and Well Written Essays - 1250 words - 3

Product Assessment - Essay Example Considering the storage, it can offer a storage space of 5 times greater than the DVD’s. The disc was jointly developed by Blu Ray Disc Association (BDA) with companies that are the leading manufacturers in consumer products and computers. Blu ray uses a blue laser instead of red which is present in DVD’s and CD’s for much greater focus and precision. The concept had also been supported by Hollywood studios and planned to release their movies on blu ray discs instead of DVD’s (Taylor, Zink, Crawford, & Armbrust, 2009). The target market for Blu ray disc are the people who wants to store excessive amount of data or the market that has likes for watching movies in high definition with clear pixels. The corporate are also considered to be their target market considering different Hollywood studio who agreed to release their movies in blu ray discs. The U.S census data highlights that the total penetration of Blu ray devices in United States is 40.8 Billion. The total spending on the blu ray disc in 2012 has been $2.22 Billion (Prange, 2012). In today’s world, technology is changing at a rapid pace and so are the consumer preferences. The company develops a product on the basis of preference for consumers and their interest. However, if a consumer finds right and suitable in adopting a technology which is much cheaper than the current idea then the new technology has chances of failure. Similarly, in the same context consumers preferences are changing and cheaper versions technology is being adopted. The U.S census data reports that the market for blu ray has declined from $2.6 Billion to $2.4 Billion (Edwards, 2012). The main reason being for this change is known to be an economic downturn. The age of digital download has arrived and customers are diverted to these preferences instead of buying a blu ray disc and storing the data. Digital download is a cheaper option and does not require money