Management Essay Example | Topics and Well Written Essays - 2750 words - 1

Management - Essay Example The first one mainly includes a positive approach, which mainly strives for objectivity, rather than characteristics of the research approach. Here only knowledge that can be observed and measured is obtained through various research instruments like questionnaires or surveys, and information devoid of such characteristics is neglected. The idea or phenomenon, which can be studied as a logical extension of it is neglected. They believe that the goal of science, whether it be social or natural, is to describe everything that can be experienced. Their aim is to provide explanation leading to control and predictability. Qualitative methods are subjective; it focuses on the logical explanation of the data collected. In this process, investigations are carried out in depth about a topic to understand the human behaviour and the reason behind the action. These methods include personal interview, group or random group interview, projective techniques, participant observation, ethnography, c ase studies, photography and storytelling. It includes subjective, interpretive, hermeneutic, and introspective and post modern analysis of data collected, even if they are measurements. Third one includes the combination of quantitative and qualitative approaches. â€Å"But the important realization is that despite of the differences in the propositions and assumptions that underlie quantitative versus a quantitative approach or views of the nature of the organizations, in reality the approach applied will be directed by the research goal and objective† (Du Plooy, 2004, P. 37). The author also talks about the future needs as well as the advantages and disadvantages concerning these methods. According to him, there should be an advanced method for evaluating and finding out the... This paper approves that the problem statement under analysis is â€Å"Employers would like to improve the value of their employees’ work contribution† and this report is directed towards the line manager. The analysis of this problem is done by using the 7 stage Check land Soft Systems Methodology. The 7 stage Check land Soft Systems Methodology has been used in the process. The methods that prove to helpful to employers who want to increase employees’ work contribution are also stated here. Finally, solutions and recommendations for the employers regarding the issue have also been brought to light for a better analysis of the problem and immediate riddance of it. According to the paper incorporating fairness in rewards and job conditions in the organization, which appeal to the employee. Behaving to them in a fair and caring attitude with respect to rewards and job conditions, which when made known to them will act as a boost to improve their work contribution. It come to the conclusion that incorporating new training measures, which can increase the work contribution of employees so that employees learn the job better. On job as well as off job training can improve their work contribution.

Data Communications and Network Technologies Essay

Data Communications and Network Technologies - Essay Example By installing a switch or bridge to connect the devices, not only this distance limitation is removed, but also the collisions effect between two transmitting devices can be reduced. Therefore, the Cat 5 cabling can cover the devices scattered all around the manufacturing building. As the cabling has to go through rooms, and owing to the heavy machinery in the building, there would be a lot of electromagnetic interference. In this case, the unshielded Cat 5 twisted pair wiring would face a lot of erroneous transmissions. For that reason, shielded Cat 5 twisted pair cable is the better option. The building could be designed such that the building wiring might travel between rooms through plenums (e.g. space between suspended ceilings or hidden walkways) or risers (e.g. hollow metal tube running through walls, ceilings or floors). Cat 5 cables can run easily through both the plenums and risers of the building. Therefore, for the given scenario, the shielded twisted pair (Cat 5) cable provides a cost effective, reliable cabling solution that also considers the factors of required data transmission rate and

Catcher In Rye: Obsession On Childhood

Catcher In Rye: Obsession On Childhood In the novel The in the Rye, J.D. Salinger creates a fictional character, Holden, who refuses to grow up and preserve his innocence because he is obsessed on childhood. Holden chooses to be stuck between the innocent world of childhood and the complex world of adulthood. For instance, Holden detailed his two siblings, Allie and Phoebe, as if he idolizes them because of their youth. Throughout the novel, Holden struggles in his life because he cant accept the responsibilities and consequences tied to adulthood. Holden Caulfield is a 16-year old boy who refuses to accept the responsibilities of an adult. So, Holden refuses to grow up and act matured. For example, in the beginning of the novel the readers were informed about Holdens expulsion from Pencey Prep School. However, Holden is more afraid of what his parents reaction will be and afraid of facing the consequences of his expulsion. So, he refuses to go home and confront his parents. He says, I didnt want to go home or anything till they got it and thoroughly digested it and all (51). This shows the immature side of Holden. Instead of explaining to his family why he flunked school, he chooses not to because he thought that his mother will be hysterical to him, My mother gets very hysterical (51). Asides from being immature, Holden is also afraid of talking to people close to him because he is afraid of something inappropriate theyll say about him. This explains his lack of interaction with Jane Gallagher, the girl Holden spent with one summer, the only reason why I didnt do it [calling Jane] was because I wasnt in the mood (63). His lack of interaction with the people he knew makes him interact with the people he doesnt know. Like when he talked to a cab driver about the ducks in the lagoon and ask where they go during winter, You know those ducks in that lagoon right near Central Park South? (60). Even though its a nonsense question, he still asked the driver about the ducks. He thinks that the cab driver, or any random people, would not judge him which gives him the courage to talk randomly and to lie to random people. Holden lies most of the time to get someones attention. This is one way Holden shows transition towards adulthood. Even if Holden chooses to stay in the world of innocence, his thoughts and actions show some transition to adulthood. For example in chapter 13 when the elevator boy offers Holden a prostitute girl, he says yes and acts like he had slept with someone else before. However he says that he is still a virgin , If you want to know the truth, Im a virgin (92), and when he comes pretty close to doing it with a girl and she says stop he stops, she keeps telling you to stop, The problem with me is, I stop (92). This shows a transition of Holdens sexual desire; however, he struggles dealing with it. Another example of Holden is stuck between the childhood and adulthood world is when he is in the lavender room. When he sees the three ladies at the next table, he gives them an old eye a little bit (69). When Holden finally meet them, he told them that he just saw Gary Cooper, the movie star, on the other side of the floor (74). His actions show that he is trying to impress the three ladies like an adult man by giving them old eye glances and impressing them by lying. At the end of the chapter, after hanging out with the three girls, they left Holden with the bill to pay, I think they shouldve at least offered to pay for the drinks they had before I joined them (75). Due to his innocence and being a trying hard social climber, he ends up being the stupid one and easy to trick with. Another example is Holdens concern towards the ducks in the lagoon. He says I was thinking about the lagoon in Central Park, down near Central Park South. I was wondering if it would be frozen over when I got home, and if it was, where did the ducks go. I was wondering where the ducks went when the lagoon got all icy and frozen over. I wondered of some guy came in a truck and took them to a zoo or something. Or if they just flew away (13). The ducks symbolizes Holden. He is wondering where hes going to go in his life especially when things get icy and frozen. He is wondering if there will be some one to guide him or if he will just fly away. The lagoon, on the other hand, symbolizes his life. In Chapter 20, when he finds the lagoon he says it was pretty frozen and partly not frozen (154). The transition of lake from frozen to not frozen is like Holdens transition from childhood to adulthood. The frozen part shows that Holden hates changes. For instance, when Holden is in the Museum of Natural History he says that he likes the museum because it never changes, the only thing that change is you, Nobodyd be different. The only thing that would be different would be you (121). Just like his obsession, he doesnt want to change and stays as a child to preserve his innocence. He sees his siblings as his inspiration for his obsession. Throughout the novel, Holden always describes his sibling as nice, responsible, smart children. This gives the reader another reason of Holdens obsession of preserving his innocence. He sees innocence through his siblings. In chapter 5, Holden describes Allie, his dead little brother, as fifty times as intelligent (38) than him. He exaggerates that Allies is so smart. In chapter 10, Holden describes Phoebe as a little kid so pretty and smart (67). He also convinces the readers that the readers would like her (67). This shows a reason why he wanted to stay like a child is to be like by everyone. Holden convinces the reader that both of his siblings are smart and everyone likes them. In Chapter 23, Holdens mother gave Phoebe a goodnight kiss and said goodnight to her. All of a sudden, Holden started to cry, Then, all of a sudden, I started to cry (179). This gives the readers an idea that one reason why he wanted to preserve innocence is he wanted to feel to be love and to feel the car e of his love ones especially from his mother that he never felt before. He idolizes Allie and Phoebe because his parents give them so much attention, love and care. For Allie, they always visit his grave, my parents go out quite frequently and stick a bunch of flowers on old Allies grave (155), and because Holden have a lousy childhood (1), he his jealous of his siblings because they get the attention, care, and love from their parents that hes been longing for so long. However, his treatment towards his siblings, and children, doesnt influence his jealousy. In fact, he wanted to be the catcher in the rye to protect them from adulthood. Due to Holdens obsession in preserving innocence, Holden chooses to be the catcher in the rye (173). He wanted to catch the children, who are playing in a field of rye, from falling off the cliff. The field of rye symbolizes the childhood world, a world that is full of children playing, while the cliff symbolizes adulthood. Holden doesnt want the children to struggle in life, like he is dealing with. He wanted children to stay children and preserve their innocence because he doesnt want them to fall in the corrupted and complicated world of adulthood. In chapter 25, Holden tries to erase the Fuck you word written in the wall of an elementary school, but I rubbed it out anyway, though. (201). Holden tries to protect the children from reading the swear word that could poison their mind. The red hunting hat is another symbolism of innocence in the novel. Holden always wear the red hunting hat to protect himself from the hunter, the society. He gave the hunting hat to Phoebe, she took of f my red hunting hat the one I gave her (207), to protect her from the society. He wanted Phoebe to have her innocence as long as she needed it. Erasing the swear on the wall and protecting Phoebe from the society are Holdens ways of protecting the children from jumping off the cliff. However, at the end of the novel, Holden learns to let go of his obsession. When Holden and Phoebe visit the zoo, they see a carrousel which Holden usually ride when he was younger. But this time Holden decided not ride the carrousel, instead, he decided to seat down and watch Phoebe ride the carrousel, I went over and sat down on this bench, and she went and got on the carrousel (221). This shows that finally Holden let go of his childish desire of preserving the innocence and being a child as long as he could be. Holden also stops his ambition of being the catcher in the rye when he sees the children reaching out for the gold ring in the carrousel. He says if they want to grab for the gold ring, you have to let them do it, and not say anything. If they fall off, that fall off (211). This shows that Holden finally given up from saving the kids from falling to adulthood. The gold ring symbolizes adulthood, which Holden didnt do anything to stop the children from reaching it. In the novel The Catcher in the Rye, Holden is obsessed in preserving his innocence. Holden cannot accept the responsibilities and consequences associated with adulthood. He tries to run away from the people he knew and focuses his attentions to the people he did not know. Holden is stuck between the world of innocence and the world of adulthood. Without even noticing it, he tries to act and think like an adult. Holden is also jealous of his two little siblings because they get most of the attention, care, and love of their parents that he has never felt before. He wanted to preserve his innocence to feel the love from his parents that he has been longing for so long. Due to his obsession of preserving his innocence, he wishes to be the catcher in the rye to protect the children from falling off the cliff. He finds the adult world corrupted and poisonous. However, in the end of the novel, Holden finally let go of his obsession and decided to act as an adult. Even though he struggles in his life and finds adulthood complicates, corrupted, and poisonous he decided to come out of his box to evolve, explore, and experience what the world could offer.

To Be Legal :: essays research papers

To Be Legal   Ã‚  Ã‚  Ã‚  Ã‚  Marijuana smokers are generally mildly intoxicated, giggle, laugh, bother no one, and have a good time. They do not stagger or fall, and wouldn’t ordinarily attempt to harm anyone. It has not been proven that smoking marijuana leads to crimes of a violent nature or to crimes of a sexual nature. Smoking marijuana has no unpleasant after-affects, no dependence is developed on the drug, and the practice can easily be stopped at any time. So why is marijuana illegal? Although marijuana usage is frowned upon by society, marijuana can be used for industrial, recreational, and even medical purposes.   Ã‚  Ã‚  Ã‚  Ã‚  The industry could certainly benefit from marijuana. Hemp (processed marijuana) is among the oldest of industries on the planet, going back more than 10,000 years to the beginning of pottery. Surprisingly, Hemp can replace many of the elements used in products today. One acre of hemp in annual rotation will produce as much pulp for paper as 4.1 acres of trees during the same twenty-year period. Hemp can be grown and harvested every year, unlike trees that take a lasting fifty to one hundred years to grow back. Also, making paper from trees creates over five times more pollution than making paper from hemp. Hemp could also have an effect on the clothing industry producing three times as much fiber per acre as cotton. While cotton is grown on only 3% of the world’s farmland, it uses a devastating 26% of the world’s pesticides per year. Hemp requires no pesticides or herbicides to grow.   Ã‚  Ã‚  Ã‚  Ã‚  In regards to recreational use, marijuana is about as benign as you can get. It is not addictive. It does not cause violence. It creates no hangovers and no one has ever died from an overdose. Marijuana serves as a natural relaxant, unlike alcohol, which produces more hyper emotions. Personally, I noticed that people attending college parties based around the consumption of alcohol tend to be more aggressive than those under the influence of marijuana. Marijuana users tend to be more jovial in a social atmosphere such as a party/club and do not pursue things that involve large amounts of energy. Although there are some that claim marijuana usage is harmful to the body, impairing the normal flow of thought, causing loss of coordination, and even brain damage, it can also be a way of enjoying yourself, socializing with friends, and escaping the troubled reality of the world.

Asceticism in Hasidic Thought as a response to the Sabbatean

Moodiness and the Hashish thinkers agreed to the concept of prohibiting a culture of unbridled licentiousness, reasoning that a life of excessive indulgence in the physical pleasures would not only serve to significantly detract from man's physical productiveness but would also derogate his spiritual qualities, adversely affecting his ability to understand and properly worship his God. Therefore, both placed considerable constraints on man's sexual life, ordinances extending far beyond the strict rabbinic decrees governing martial relations.Only with these guidelines in place did both Moodiness and the Hashish thinkers feel hat man could achieve the proper level of devotion to God and his Torah in the physical world, despite the seemingly ubiquitous pleasures of the flesh. However, while both Moodiness and the Hashish thinkers offer different principles for differing levels of religiosity, they do not follow the same guidelines for determining the requisite levels of devotion to God. Appropriately, both Moodiness and the Hashish thinkers divide their restrictions, positing two distinct levels of prescribed action: one for a higher spiritual man and another for a lower spiritual man. It appears that the level promulgated by Moodiness for his higher spiritual man is in practice parallel to that of the Hashish lower spiritual man. Thus, while both agree in principle to the utilization of ascetic means in an effort to increase one's religiosity, they diverge as to where the proper level of asceticism should be for their higher and lower spiritual men.What is to account for this difference in thought? I would like to posit that this change in thought came about, in part, due to the licentious sins of the Sabina movement and its inheritors. The ascetic lifestyle advocated by several Hashish leaders and thinkers, cumulating with Rabbi McCann of Burbles, may be viewed as a reactionary response to Sebastian movements, particularly Franking, and their well-known sexual mi sconduct. Moodiness Approach to Asceticism Moodiness presents a dual approach to asceticism's interaction with spiritual man's physical life.In his philosophical corpus More Invective, Moodiness writes: One should detach his thought from, and abolish his desire for bestial things†¦ The pleasures of eating, drinking, sexual intercourse and in general of the sense of touch†¦ We have it so far as we are animals like other beasts, and nothing that belongs o the notion of humanity pertains to it. 2 Further on in the More Invective he adds: (Eating, drinking, and copulation) should be reduced to the extent possible: one should do them in secret, should feel sorrowful because one does them†¦A man should be in control of all these impulses, (and) restrict his efforts in relation to them. 3 Here Moodiness describes a paradigm for the ascetic lifestyle. He endorses a pleasure-free existence, advocating for not only â€Å"control† and â€Å"restriction,† but for â €Å"sorrow' as well. Further, he stresses the inhumanity present within the annalistic shires of man, something which man should â€Å"detach his thought from, and abolish his desire for. † Yet, in his legal code Mishmash Torah, Moodiness adopts an entirely different perspective regarding man's involvement with and enjoyment of the physical pleasures.There he states: Possibly a person may say: Since envy, cupids, and ambition are evil qualities to cultivate and lead to a man's ruin, I will avoid them to the uttermost and seek their contraries. † A person following this principle, will not eat meat, or drink wine, or marry, or dwell in a descant home, or wear comely apparel, but will clothe himself in sackcloth and coarse wool like the idolaters priests. This too, is the wrong way, not to be followed†¦ Such have the sages said, â€Å"Do not the prohibitions of the Torah suffice you that you add other for yourself? And concerning this and similar excess Solomon exh orts us, â€Å"Be not over-righteous, nor excessively wise. Wherefore should you be desolate? 4 The passage from the Mishmash Torah contradicts the previously presented thoughts found in the More Invective. Moodiness writes not only about how one should participate in worldly pleasures, but also that whoever refrains from doing so is mimed a sinner. This suggests that an ideal exists to engage in the physical actions of the world, something which is reflected, no doubt, in the various Halation which demand pleasurable physical activity. Such an idea contrasts sharply with Moodiness's statement in the More Invective that man should feel â€Å"sorrowful† and perform the physical actions of eating and cohabitation â€Å"in secret. † In the next section of Mishmash Torah, Moodiness continues with this formulation, explaining exactly what one should sense when engaged in the physical activities of life: Man would direct his heart and all his actions only for the aim of kno wing God, and his sitting, arising, and speaking should all be considered in that light†¦When he eats, drinks, and cohabits, he should not intend to do these things only for the sake of pleasure, to the extent that he eats and drinks only that which is sweet to the taste, or engages in sex for the purpose of pleasure. Rather, he should eat and drink only for the purpose of making his body and limbs healthy†¦ He should not engage in intercourse when he desires it, but only when he knows that he must for reasons of lath emit seed, or for the purpose of propagation. 6 â€Å"Man,† Moodiness says, â€Å"Must direct his heart and all his actions only for the aim of knowing God. Thus, according to Moodiness, when man has both the proper intentions as well as the bodily need, there exists no reason to abstain from the physical activities. In fact, it seems that engagement in such acts, when done within the proper religious context, serve to enhance and increase one's relig iosity. Further, in the next section, Moodiness elevates this idea of physical permissibility, suggesting that man's actions, when fused with the proper intentions, re not only acceptable but even inherently good, as they are intrinsically forms of divine service.Here he states: Whoever throughout his life follows this course of will be continually serving God, even while engaged in business and even during cohabitation, because his purpose in all that he does will be to satisfy his needs so as to have a sound body with which to serve God. Even when he sleeps and seeks repose, to calm his mind and rest his body, so as not to fall sick and be incapacitated from serving God, his sleep is service of the Almighty.In this sense our sages charges s, â€Å"Let all your deeds be for the sake of God† And Solomon in his wisdom, said, â€Å"In all your ways know him†¦ â€Å"7 The statement â€Å"Even when he sleeps†¦ His sleep is service of the Almighty' stands in sharp con trast to the lowly position of religious value assigned to man's physical needs by Moodiness in his More Invective. In this section, not only are man's physical actions warranted and accepted as both natural and seemingly neutral facts of life, but rather they are also imbued with positive religious status.Man's actions, when practiced with the proper intentions and requisite control, serve not only as ids to one's strive for spiritual perfection, but even as genuine forms of serving God in and of themselves. For what reason does such a discrepancy between the thoughts of Moodiness in More Invective and Mishmash Torah exist? 8 Perhaps, the answer lies in the fundamental difference between More Invective and Mishmash Torah. Mishmash Torah was written for everyone; the intended audience includes both scholar and layman, and Moodiness therefore approached the topic of sexuality from the layman's perspective.To be sure, Moodiness did not warrant limitless sexual activity to any degree, yet he did grant man the right to sexual activity when an both desired it (I. E. Bodily needs) and his intentions were properly rooted in the service of God. In More Invective however, Moodiness's intended audience was of an entirely different nature. More Invective was written for the spiritually elite,9 the ones who engrossed themselves in the study of philosophy, what Moodiness himself termed â€Å"the zenith of all Torah study. 10 For these students of philosophy the level of asceticism presented in Mishmash Torah does not suffice. Indeed, they are held to a higher level of religious observance and hence must maintain a holier epistyle, one which includes more stringent ascetic practices than those required of the masses. Sebastian and Frankest Anti-Ascetic Practices Before discussing the particulars of the Sebastian and Frankest sexual practices, it is important to note that there are a number of corollaries between Sebastian and Hashish's.I would argue that these similarities were a factor in pushing the Hashish thinkers towards a more ascetic approach. To begin, both movements are ones of renewal while concurrently claiming to be movements of restoration. While undoubtedly new religious sects, each claim that they're teachings emanate for rotational Judaism. Second, Sabbaticals texts, which had not been central religious sources up to this era, take on a pivotal role in each movement. Third, both movements emerge not from the religious or intellectual elite, but rather from the plebian classes.This results in attitudes of skepticism and even contempt from the rabbinic authorities. Fourth, as popular movements, they are each shrouded in mystery, with neither program not platform in their nascent stages. Fifth, both movements share a doctrinal characteristic in their need for and reverence of a communal leader. This leader, a Attack for Hashish and Shabbiest Seven for the Sebastian (and later Jacob Frank and Eva Frank for the Franklins), is a key aspect in each movements thought, without whom the movement would collapse.Lastly, the two movements, particularly Franking and Hashish's, share geographic-temporal similarities, with the action centering on the area of Podia, Ukraine in the mid- eighteenth century. 11 Claims of sexual libertarianism and anti-ascetic behavior against Shabbiest Seven are well known. Surgeons Schools, in his magna opus on the Sebastian movement, describes Shabbiness strange, paradoxical ascetic behavior saying: When he became master over a large number of enthusiastic followers he loud indulge his fondness of alternating semiotic and semantic rituals†¦ E can easily imagine him clad in phylacteries, singing psalms and surrounded by women and wine. The picture fits the twilight atmosphere of Subtask's erotic mysticism. â€Å"12 Choler's depiction of Shabbiest leaves us with a clear image of a cult-leader, whose frequently vacillating whims and fancies were indulged at will. Indeed, Shabbiest is known to have been â€Å"a lewd person,†13 and several accounts speak of him confiscating betrothed and virgin women for short periods of time in what were allegedly platonic arrangements. When it comes to the Frankest movement, the claims of immorality grow ten-fold, making Shabbiest look like a celibate. Egregious sexual behavior was the norm, with instances of incest and other licentious acts commonplace. As described by Dad Rapport-Albert: There is evidence to suggest that the discipline of sexual abstinence was broken intermittently by orgiastic ceremonies conducted at precisely those times?the holiest days on the Jewish calendar?at which the Sebastian had traditionally engaged in antinomian activity.Ruches Frank, for example, is said to have summoned to his private chamber three nouns women whom he forced to carry out â€Å"shameful acts,† â€Å"abominations† and â€Å"wherefrom and other forbidden acts† on the Day of Atonement of 1800, and Jacob Frank himse lf was reported early in his career to have presided over a secret ceremony at which all the â€Å"brothers† and â€Å"sisters† were to Join him and his wife in a darkened room where partners were exchanged in a collective sex-act.The coexistence of sexual abstinence and profligate rites of illicit sexuality, which is by no means unusual in the history of sectarian religion, was a characteristic feature of Sebastian from the start†¦ 5 The Frankest approach to unbridled sexual ecstasy, whose rationale was based upon Sabbaticals scatological teachings of removing the yoke of Halvah in preparation for the redemption, found itself in these acts of extreme sexual perversion.Indeed, as Pale Emaciate describes, the Frankest truly believed that these acts were correct and sanctioned by God: Samuel of Buss states that â€Å"it is permissible to have children and to have sexual intercourse with someone else's wife or one's own sister, or even?though only in secret?with one 's own mother†¦ ‘ had carnal relations with the wife of my son†¦ And I believe that all this is permitted because God commanded us to do thus. Other testimonies described the breaking of the prohibition of incest, having sexual relations with menstruating women, masturbation (also in public) as well as the practice of sexual hospitality whereby a host offered his wife or daughter to a stranger coming as a guest to his house†¦ The women interrogated by the Station belt din reported that they slept with strangers â€Å"upon the wish of their husbands,† who â€Å"told them it was a positive commandment. â€Å"16 According to the above, Frankest Hashish Judaism Approach to AsceticismRegarding the interaction between man's sexuality and his strive for spirituality, Hashish literature does not leave us wanting. The Maggie of Mechanize spoke of converting oneself into an â€Å"main† or â€Å"state of nothingness† during the act of intercourse. In an obviously physical act it is quite telling that the Maggie calls for the absolute negation of one's physical self. Essentially, the Maggie states that sex, while both an important and necessary part of life, is not an act which should induce Joy or pleasure. 7 The Magic's foremost pupil Rabbi Eliminate of Lichens (1717-1786) rived this teaching from a verse in Genesis 4:1 which states: â€Å"And the man knew Eve his wife; and she conceived and bore Cain, and said: ‘I have gotten a man with the help of the LORD. '18 The question asked on this verse was why the Biblical author used the word ‘know for intercourse instead of a more descriptive word for the action. The answer given was that Adam did not act correctly during intercourse.Instead of directing all his thought to concentrate on God in heaven, he focused on his wife and her physicality, as well as his personal sexual enjoyment, thus â€Å"knowing† err. As David Bible explained, â€Å"Dam's sin was not sexuality itself but the desire and physical enjoyment that was aroused in him while having intercourse. â€Å"19 Perhaps then, this is speaking of not only the prerequisite negation of one's physical interaction and enjoyment, but also of the necessity to shun one's mental involvement with the act of intercourse.This idea is quite analogous to Moodiness's remarks in More Invective, namely that â€Å"one should detach his thought from, and abolish his desire for, bestial things. â€Å"20 Just as the Hashish thinkers discussed the actions and emotions associated with the act of intercourse, so too did they instruct regarding the proper times when the sexual act is permitted. Such an idea is found in the writing of Menace Mendel of Katz (1787-1859), who is considered to be one of the strongest advocates for asceticism among first generation Hashish's. 1 He writes in his work Meet Vehemence about how the biblical infraction of illicit sexual relations may be applied to unnecessary r elations with one's wife, even those outside of the prohibited Indian period. 22 Such a view essentially prohibits one to engage in elation's with his wife unless there exists a valid Halfback reason (such as the Matzoth of Noah or Pre Reeve) for doing so. This idea is quite similar to the guidelines which Moodiness prescribes for the spiritually elite in More Invective, 23 that one should â€Å"reduce to the extent possible†24 engagement in the physical pleasures of the world.Rabbi McCann of Burbles (1772-1810) took ascetic practice a step further than others, to a level which has no parallel in Moodiness's writings. Rabbi McCann is known for his famous claim of â€Å"for me men and woman are the name,†25 meaning that not only had he restrained his physical actions, but that he had also completely conquered his innate sexual drive. Yet, in the Hay Maharani, Rabbi McCann seems to vacillate between intense euphoria on his supposed overcoming of sexual desire and deep de pression at the realization that such a desire had yet again returned to tempt him. 6 Perhaps such a state of mind drove Rabbi McCann to the extreme edge of the ascetic spectrum. Rabbi McCann, in several of the works ascribed to him, describes the idea of sexual lusts as the root of all human sin and desire. Thus, it may be said that Rabbi McCann strives to not only curb his sexual passions and avoid all forms of illicit sexuality (such as lascivious thoughts), but also to uproot and eradicate the innate human sexual drive from his conscience. 7 Such an audacious endeavor was not intended for the masses; rather, it was reserved for the elite few, and quite possibly for Rabbi McCann alone, of whom it was said, â€Å"was keen on asserting that he, the true Addict,' had achieved the supreme indifference to sexuality that the earlier masters had only preached. â€Å"28 The idea of guarding oneself to the extent of not attaining pleasure in the act of intercourse may be found in the as cetic practices of Rabbi McCann.True, Rabbi McCann recognized the significance of the act of intercourse in its role as facilitator of the fulfillment of Halfback obligations, yet he did not find anything attractive or pleasurable in the act itself. Rather, for him the act took on a feeling of actual physical pain: Copulation is difficult for the true Addict. Not only does he have no desire for it at all, but he experiences real suffering which is like that which the infant undergoes when he is circumcised. This very same suffering, to an even greater degree, is felt by the Addict during intercourse. The infant has no awareness; thus his suffering is not so great.But the Addict, because he is aware of the pain, suffers more greatly than does the infant. 29 Rabbi Manama's concept of experiencing the pain of circumcision during the sexual act finds itself on the extreme outskirts of Hashish thought. While, as mentioned above, some advocate for a connection to God as opposed to one's p artner during intercourse, and some like Moodiness discuss denying oneself pleasure in the act itself, very few go so far as to assert that one should have negative, painful feelings during intercourse in an effort to facilitate a parietal, as opposed to a physical, nexus.Rabbi McCann however, stresses that only through the negation of physical pleasure could the Addict consecrate the act of intercourse; only with the physical pain of circumcision could the Addict raise the coarse annalistic nature of the sexual act to a sanctified performance, one which beholds divine partnership within the process of procreation. 30 Manama's call for a prerequisite asceticism to facilitate a proper spiritual cleaving to God places him far beyond anything previously advocated by normative or Hashish Judaism. Yet, RabbiMcCann clearly states that this is the level of the Addict, and not that of the ordinary man. Several authors quote him as saying that â€Å"every man can be worthy of achieving this level,31† and indeed on a theoretical plane this may be true. Practically though, Rabbi McCann never demanded this of his followers, rather reserving these ascetic ideals for the true Addict, the elite core of the Hashish community, someone like Rabbi McCann himself. Conclusion Sexuality poses a unique challenge to the religious man: how can one synthesize the pleasures of the flesh with his spiritual beliefs?The answer, according to Moodiness and several Hashish thinkers, is found in individuals acts of asceticism, actions which go beyond the raw restrictions and requirements of Halvah, deeds which serve to redeem the religious man from his bestial and perhaps even sinful instincts. While the need for such actions is agreed upon by both Moodiness and the Hashish thinkers, the extent to which they must permeate man's existence is a matter of controversy. Moodiness ‘s higher spiritual man is placed on par with the average spiritual man in Hashish thought, while the Hashi sh Addict, according to RabbiMcCann, takes upon himself ascetic measures far beyond those advocated for by Moodiness. As discussed above, I believe that this Hashish tendency towards asceticism came about, in part, due to its many shared factors with the Sebastian movement and desire to distance itself from the sexual immortality found among the Sebastian and Franklins. Whereas normative Maidenhead Judaism advanced two set forms of ascetic behavior, the Hashish movement saw it necessary to expand on these ascetic guidelines in an effort to distance itself from its wayward, licentious neighbors.

Zachary’s Story Essay

A. An ulcer starts by eroding the mucosa of the G.I. tract wall. What functions of digestion and/or reabsorption might be lost if this layer is no longer functional? What functions will be compromised if the ulcer eats through the sub mucosa and then the muscularis? Absorption would not happen correctly some of the ingested and secreted may seep out of the lumen. This also could create a pathway of entry for pathogens if the ulcer ate through to the muscularis mucosa. You may lose some control of defacation. B. If Zach has a peptic ulcer affecting his stomach or duodenum, which components of the peritoneum will be affected? If the ulcer eats a hole into the wall of the stomach, bacteria and partially digested food can spill through h the opening into the peritoneum causing severe inflammation of the abdominal cavity and wall. C. How can Zach’s stomach contribute to the formation of ulcers in other parts of the G.I. tract? Which cells are direct participants in formation, and how do they contribute to lesions in the G.I. tract wall? Zach’s stomach contributes to the formation of ulcers by the acids needed to breakdown food when they are excessive. Parietal cells (secrete HCI) and gastric glands (acetylcholine) are directly related to the formation of ulcers. D. Why does Zach’s G.I. tract need the substance that contributes to the formation of ulcers? How is this substance secreted by cells within the gastric pits? Zach’s G.I. tract needs the substance to assist in the breakdown of food and for absorption. Epithelial cells extend into the lamina where they form secretory folds called gastric glands. Several of these glands open into the gastric pits and secretions from these glands flow into the pits.