Environmental Pollution Essay Example for Free

Environmental Pollution Essay 1. Effects on Climate Land pollution can affect the general environment of the Earth. Land pollutions leads to loss in the forest cover of Earth. This is in turn going to affect the amount of rain. Less rains mean lesser vegetation. The effect of all different kinds of pollution will eventually lead to problems like acid rains, greenhouse effect, global warming. All of these problems have already initiated and need to be curbed before the situation runs out of control. 2. Extinction of Species One of the major causes of concern is the extinction of species. Species are pushed towards endangerment and extinction primarily by two processes. Habitat fragmentation is the fragmentation of the natural habitat of an organism; cause primarily by urban sprawl. Habitat destruction, on the other hand, is when land clearing adversely affects animals special such that their natural habitat is lost. Both the actions can cause some species to go extinct and others to become invasive. 3. Biomagnification Biomagnification is the process in which certain non-biodegradable substances go on accumulating in the food-chain (in one or more species). The most common example is of methylmercury in fish and mercury in eagles. Not only does biomagnification put the particular species at risk, it puts all the species above and below it at risk, and ultimately affects the food pyramid. 4. Effects on Biodiversity Species extinction and biomagnification is going to overthrow the balance of nature very significantly. The main reason for this is disturbance created in the food chain. To give you a very simple example on account of biomagnification of mercury in eagles, they might go extinct in the subsequent years. However, we know eagles prey on snakes. Less (or no) eagles will then result in more number of snakes! As you may have realized, land pollution is indeed going to affect a lot more things than we though it will. Hence, I leave you with some corrective measure you can take on a personal level to reduce land pollution. Encourage organic farming buy organic food. Proper garbage disposal separate your garbage before you give it to the garbage collector; and strictly say NO to plastic. Encourage recycling buy recycled products, notebooks, paper, etc. Restrict use of herbicides and pesticides they are not only used in farm, but in your own backyard as well. If we reduce our contribution to garbage and litter, therein itself we will be able to significantly reduce land pollution and probably curb it entirely in the near future. Also do realize this isnt only about land pollution; it is about all kinds of pollution. We need to take steps to prevent damaging our Earth. We have no other place to go. Read more at Buzzle: http://www.buzzle.com/articles/causes-and-effects-of-land-pollution.html

Cosmopolitanism Ethics In A World Of Strangers Philosophy Essay

Cosmopolitanism Ethics In A World Of Strangers Philosophy Essay The book, Cosmopolitanism: Ethics in a World of Strangers, is a clear and well-written book which is enjoyable to read. K. A. Appiah is himself a citizen of the world: a professor of philosophy at Princeton, with a Ghanian father and an English mother, he was raised in Ghana and educated in England, and also lived in Africa, Europe and North America. After reading this book, I have to say that Appiah skillfully blends his philosophical ideas with anecdotes about his own life and background. It brings us too many places and we come to know him a little and also his father, mother, and various other kinsfolk and tribe members. He introduces us to many traditions, practices and ideas of his African ancestry to clarify his ideas on human interactions, conversations, and globalisation. It reassesses the case for reviving an ancient stream of thought in a world full of strangers, and finds that Cosmopolitanism is a universal trait of humankind. The overall scheme of the book concerns the p rinciples of the existence of different people bound by a simple nexus of common values and humanity.   1.1 Introduction: Marking Conversation Appiah starts with the fact that our ancestors lived in small tribes where they interacted with a small set of people who they knew. Others were of rival tribes and to be viewed with suspicion. Information about other ways of life didnt really flow into the village. That was in the old days. Nowadays, our human world is getting smaller now, because people have more access to each other than ever before in history. We are getting to know and access each other through migration, international trade, tourism, and the worldwide web of information, which comes from radio, television, telephones, and especially the internet. This mass media and the amazing cyberspace give us plenty of opportunities not only that we can affect the lives of others everywhere but that we can to learn about life anywhere, too'(p xiii). The world is getting smaller and we are living in a new global tribe in the face of the world globalization. How are we to deal with these new circumstances? What ideas and institutions can help us to live together in this global village? Appiah addresses the notion of cosmopolitanism, that is the challenge to take minds and hearts formed over the long millennia of living in local troops and equip them with ideas and institutions that will allow us to live together as the global tribe we have become'(p xiii). The notion actually combines two inter-related strands: One is the idea that we have obligations to others, obligations that stretch beyond those to whom we are related by the ties of kith and kin, or even the more formal ties of shared citizenship'(p xv). The other is that we take seriously the value not just of human life but of particular human lives, which means taking an interest in the practices and beliefs that lend them significance (p xv). Appiah believes that it is an obligation to understand those with whom we share this planet. People are different, and there is much to learn from our differences. Because there are so many human possibilities worth exploring, we neither expect nor desire that every person or every society should converge on a single mode of life. Appiah also stresses that whatever our obligations are to others (or theirs to us) they often have the right to go their own way (p xv), it is respect for difference. According to Appiah, cosmopolitanism is more accommodating of diversity than the current liberal consensus but does not fall into moral relativism. Cosmopolitanism embodies two core values: universal concern for all humanity above family and nation and a respect for legitimate difference. Appiah recognizes that these two values clash, and as such cosmopolitanism is the name not of the solution but of the challenge (p. xv). Appiah takes a step further to summarise the challenges, which are: (1) to avoid falling into moral relativism while respecting difference; (2) to find a middle way between an unrooted abstract universalism and self-interested nationalism; (3) to recognise that cultural difference has been exaggerated by an order of magnitude (p. xix); and (4) to work for conversation, in the sense both of association and exchange of ideas, while realising that humanity will never arrive at an agreed hierarchy of universal values. Cosmopolitanism is a process involving the human co mmunity in habits of co-existence, of conversation in its older meaning, of living together, association (p. xix). The crux of getting along is to recognise that while one might live with integrity in accordance with ones own beliefs, one does not need to share the same rationale with someone else to develop this habit of conservation. In the interpretation of cosmopolitanism, Appiah is sympathetic to the view that local loyalties and allegiances are important because they determine who we are. So he encourages us to embrace both local and universal loyalties and allegiances and denies that they necessarily come into conflict with each other. He holds that we need to take sides neither with the nationalist who abandons all foreigners nor with the hard-core cosmopolitan who regards friends and fellow citizens with icy impartiality. The position worth defending might be called (in both senses) a partial cosmopolitanism. So he stakes out his middle ground of partial cosmopolitanism more by talking about what its not. On the positive side, we get a lot of generalities: its important to talk with people from other cultures, to maintain mutual respect, to learn about other ways of life. We need the curiosity inherent in a partial cosmopolitan outlook so that we can get used to one another and live peacefully together. We do not, he stresses, need to share underlying values or agree on everything. 1.2 The Shattered Mirror Appiah argues that looking at the world clearly shows that there are a variety of ways of life and thought. Human beings are different and that we can learn from each others differences (p4). When we are exposed to the range of human customs and beliefs, a cosmopolitan openness to the world is perfectly consistent with picking and choosing among the options you find in your search (p5). However, such exposure to different human customs and beliefs hardly leaves the traveler unattached from his own. Thus, not all disagreements can be resolved and it urges us to accept differences. (pp.4-7) Appiah holds that a complex truth is like images of the shattered mirroreach shard of which reflects one part of a complex truth from its own particular angle. He supposed the deepest mistake is to think that your little shard of mirror can reflect the whole. Actually, Appiah points out that there is no singular truth. In that case, theres no one shattered mirror; there are lots of mirrors, lots of moral truths, and we can at best agree to differ (p11), therefore, we need to embrace pluralism, and adopt a live-and let-live attitude. Appiah cites works by ethnographers, and draws a number of persuasive parallels to establish universality and shared values (good and bad). He stresses that people in far-flung places are the same in that [they] have gods, food, language, dance music, carvings, medicines, family lives, rituals, jokes and childrens tales.   They smiled, slept, had sex and children, wept, and in the end, died (p.14). Another commonality according to Appiah, is that a lot of what we take to be right or wrong is simply a matter of customs.   His argument about ideas and concepts which are common to most cultures in the world, draws further on acts like good parenting, as well as taboo, which exists in his native Ghana (akywandee), or in Igbo land (nso), but is Polynesian in origin. 1.3 The Escape from Positivism Appiah writes of relativism, positivism, and particular the fact and value distinction in this chapter. Appiah claims that the influence of positivism has led to value relativism by splitting values (or ends) from facts about the world (or means), in other words, what philosophers have called the naturalistic fallacy, or the inability to derive an ought from an is. Appiah avers that relativism and positivism often get in the way of the cosmopolitan project and undermine conversation across boundaries. Because every people finds its own ways (to be) good (p16), this conversation is important. It helps us to know others who are different and to learn from them. Simply put, if when we disagree we are both right, then there is nothing to talk about. if we cannot learn from one another what it is right to think and feel and do, then conversation between us will be pointless (p31). From a positivist slant, Appiah observes that what is custom is linked to values, which in the end, guide our acts, thoughts and our feelings (p 25). It is in this context that he underscores that being kind is an attribute of experience more than any other variable since people learn to be kind by being treated kindly and noticing it.   Appiah also emphasises the way our values are shaped by conversations with others, in which we try to shape each others views and feelings, but relativism of that sort isnt a way to encourage conversation, its just a reason to fall silent (p 31) because of the relativists toleration. 1.4 Facts on the Ground The chapter is an attack on the positivist notion of fact. Appiah argues that facts are not as solid as we may suppose. He tries to show that facts are on no more solid ground than values. He uses the example of trying to persuade a traditional Asante (his kinfolk) that witchcraft cannot harm people, to show that facts largely depend on what you already believe and what ideas you already have. 1.5 Moral Disagreement In this chapter, Appiah goes on to look at the various ways we can come in conflict over values, which are more likely to arise between people from different societies. They are: (1) no shared vocabulary of evaluation. Value terms are essentially contestable and they will always be argued about both across cultures and within them. (2) Even when we share the same moral vocabulary, conflict over values might come in varying interpretations of the same vocabulary and (3) giving the same values different weight. However none of this is insurmountable: we can agree to do things without agreeing on why (p67), but more important is Appiahs point, pace Samuel Huntingdon, that most conflict is not articulated through warring values in the first place. In fact, intense conflict may arise through dispute over the meaning of the same values (p67), e.g. on abortion, American pro-lifers and pro-abortionists both respect the sanctity of life, but differ on why it is precious and on when life begin s. To better understand this point, Appiah gives us other example that, the US and Iraq being at war is not because the people of the two countries have different values. But this is not a point the politicians in Washington would readily accept, certainly, not the ideologues.  Here, Appiah analyses that the Golden Rule-what you do not wish done to yourself, do not do to others- requires that we should take other peoples interests seriously, take them into account. Appiah suggests that encouraging cosmopolitan engagement, presupposes the acceptance of disagreement.   Perhaps, this is why cosmopolitans endorse as a key aim, that we learn about other peoples situations and then use our imagination to walk in their Moccasins (p.68). He also exposes the failings of the Golden Rule as a principle to live by. Its just that we cant claim that the way is easy. 1.6 The Primacy of Practice Appiah argues that even though moral disagreements can happen and are real, crosscultural conversations about values do not have to end in disagreement, because it is often possible to agree about what to do even when we do not agree on the reasons behind it. For example, we can live in peace and harmony without agreeing on the underlying values. (pp.69-81) Appiah discourages us from insisting on reaching agreements on values by means of reasoned arguments and persuasion. These very often fail to move people. Moreover, if we make this insistence, then we will lose what is worthwhile about conversations across boundaries. As Appiah avers, conversation is hardly guaranteed to lead to agreement about what to think and feel. Yet we go wrong if we think the point of conversation is to persuade, and imagine it proceeding as a debate, in which points are scored for the Proposition and the Opposition. Often enough, as Faust said, in the beginning is the deed: practices and not principles are what enable us to live together in peace (pp.84-85).When Appiah proposes conversations between people, what he has in mind by conversation is really an engagement with the experience and the ideas of others (p85). In this sense, conversations do not have to lead to consensus about anything, especially not values; its enough that it helps people get used to one another (p85). 1.7 Imaginary Strangers Appiah argues that the points of entry to crosscultural conversations are things that are shared by those who are in the conversation. They do not need to be universal; all they need to be is what these particular people have in common (p97). And human beings everywhere have so much in common. These include everyday activities, such as buying things, eating, reading the paper, laughing, going to movies, parties and funerals. They also include universal values such as kindness and generosity. He argues that these can be entry points to cross cultural conversations, because once we have found enough (things which) we share, there is the further possibility that we will be able to enjoy discovering things we do not yet share'(p97), and we can open up more to other ways of thinking, feeling and acting. That is one of the payoffs of cosmopolitan curiosity. Appiah also notes that the problem of cross-cultural communication can seem immensely difficult in theory, when we are trying to imagine making sense of a stranger in the abstract. But the great lesson of anthropology is that when the stranger is no longer imaginary, but real and present, sharing a human social life, you may like or dislike him, you may agree or disagree; but, if it is what you both want, you can make sense of each other in the end (pp.98-99). 1.8 Cosmopolitan Contamination In the seventh chapter called Cosmopolitan Contamination, Appiah argues against those who criticize globalization for producing homogeneity and getting rid of cultural differences. He claims that globalization is also a threat to homogeneity because it creates new forms of difference (p101-105). He thinks that instead of the talk of preserving diversity and trapping people in conditions they want to escape from, we have got to let people choose for themselves. He mentions that cosmopolitans think human variety matters because people are entitled to the options they need to shape their lives in partnership with others (p104). Appiah also writes of the trouble with cultural imperialism, he believes that people in each place make their own uses even of the most famous global commodities (p113). Such as the fact that Levis are worn on every continent. In some places they are informal wear; in others they are dressy'(p113).They are not blank tablets on which global capitalism can write wh atever it wants, they are not fools but they can resist. That is why something does not ever change, like the identity of a society can survive when cultures are made of continuities and changes. 1.9 Whose Culture Is It, Anyway? Appiah begins by pointing out that some of the museums of the world, particularly in the West, have large collections of objects and artefacts which were looted from poor and developing countries. He then asks: who owns these cultural artefacts and properties? Our first answer may be that since they make up the cultural heritage of a people, they belong to the people and culture from whom they were taken. Appiah disputes this and argues that the right way is to take not a national but a cosmopolitan perspective: to ask what system of international rules about objects of this sort will respect the many legitimate human interests at stake (pp.126-127). If some cultural artefacts are of potential value to all human beings, they should belong to all of humanity. He thinks that when they make a contribution to world culture, they should be protected by being made available to those who would benefit from experiencing them and put into the trusteeship of humanity (pp.130-134). Appiah argue s that rather than focusing on returning stolen art and putting a lot of money and effort into it, it may serve the interest of those whose artefacts were stolen better to be exposed to a decent collection of art from around the world, like people everywhere else. 1.10 The Counter-Cosmopolitanism Appiahs writing on Believers without Borders as in Doctors without Borders is instructive in explaining universalism as well as its driving motives and consequences: They believe in human dignity across nationsà ¢Ã¢â€š ¬Ã‚ ¦ share ideals with people in many countries, speaking many languagesà ¢Ã¢â€š ¬Ã‚ ¦ they would never go to war for (a) country, but they will enlist (in a) campaign against any nation that gets in the way of universal justice.   They are young, global Muslim fundamentalist; they are the recruiting ground of Al Qaeda (pp. 137-138). Appiah goes on to suggest that such fundamentalism exemplifies the universal ethics, which inverts the picture of Cosmopolitanism and in the absence of toleration, turns easily to murder (p141).  For example, Islamic and Christian fundamentalists who seek a community of those who share their faith and reject all national and local allegiances have no tolerance for religious difference. We should be wary of and reject universal community, because they can lead to bloodbaths, which is one lesson we can learn from the sad history of Christian religious warfare in Europe (p141). Then Appiah turns to argue that their universalism is contrary to cosmopolitanism which embraces pluralism and promotes the view that our knowledge is imperfect and provisional and that we might learn something from those we disagree with. As he writes: to say what, in principle, distinguishes the cosmopolitan from the counter-cosmopolitan, we plainly need to go beyond talk of truth and tolerance. One distinctively cosmopolitan commitment is to pluralism. Cosmopolitans think that there are many values worth living by and that you cannot live by all of them. So we hope and expect that different people and different societies will embody different values. (But they have to be values worth living by.) Another aspect of cosmopolitanism is what philosophers call fallibilism the sense that our knowledge is imperfect, provisional, subject to revision in the face of new evidence (p 144). If cosmopolitanism is, in a slogan, universality plus difference, there are the other enemies of cosmopolitanism. They reject universality altogether, and claim that not everyone matters. One such inescapable obligation is this: when you do something that harms someone else, you must be able to justify it. Those we think of are willing to claim that not everyone matters. They tell us why. Such and such people are destroying our nation; they are inferior; It is not actually that they dont matter; its that they have earned our hatred or contempt. They deserve what we are doing to them (pp.150-152). Appiah avers that the real challenge to cosmopolitanism isnt the belief that other people dont matter at all; its the belief that they dont matter very much. Its easy to get agreement that we have some obligations to strangers. We cant do terrible thing to them. (p153) 1.11 Kindness to Strangers Appiah looks at the question of what do we owe strangers? His answer is mainly negative. Appiah begins by referring the viewpoints of Peter Singer and Peter Unger. The Singer principle (from the works of Peter Singer) states: If you can prevent something bad from happening at the cost of something less bad, you ought to do it (p 160). Unger takes it a step further by stating that it would be immoral not to donate all of ones wealth to organizations, such as UNICEF and Oxfam, which benefit less fortunate people. Based on these beliefs, Singer and Unger would likely agree that it would be wrong to spend money on the opera if that money could otherwise be used to save the life of a child (p159-162). Appiah, however, doesnt agree with that decision. He believes that Singer and Unger are missing a key piece of morality and human nature: It is illogical-and just plain wrong- to assume that a person values all lives equally. In reality, a person is likely to value the people around them, su ch as family and friends, and even themselves, over those whom they have never met. Thats not to say that such a person does not care about other, unknown people; it is only to reaffirm the fact that humans prefer familiarity. Cosmopolitanism cannot and does not demand from us to have more sympathy and concern for strangers than those close to us. In addition, Singer and Ungers principles are vague and without exceptions. They dont seem to consider all possible situations and they fail to account for human nature. As Appiah mentions, if everyone spent all of their money to save starving children and none on activities they enjoy, the world would be a flat and dreary place. (p 166) No one would want to live at all if they werent able to do things other than saving other peoples lives. People need entertainment and joy in their lives in order to be happy and successful. These thinkers are mistaken to burden us with incredible obligations which would dramatically reduce the quality of our lives (pp.156-166). It is much more helpful, as Appiah believes, to contribute, in whatever way possible, to a cause that will focus on improving the general living conditions of a location, which, in turn, will eliminate the hunger of the children living there. Providing clean water or a better education system to Third World children will do more for their future than simply feeding them for a day, which, as Appiah points out, may actually be detrimental to the farmers and the economy of the area. And it wouldnt necessarily require all of ones wealth to be donated to the cause in order to make it happen. As Appiah points out, Singer and Unger seem to imply that all values can be measured in a single thin currency of goodness and badness and those decisions should be made based on a comparison of the amounts of this currency for each possible outcome (p 166). That theory is a misguided and an inaccurate one, as it fails to account for outside forces. All decisions must be made by considering the many variables involved; this morality price, as one might call it, is only one such variable. According to Appiah, whatever our obligations are to strangers, they must not be too burdensome because these are not the only obligations that matter. As such, Appiah is correct in his conclusions that neither the Singer principle nor Ungers beliefs should be the sole guiding force in ones decision-making process. While it may be appropriate to assign the morality price a heavy weight when it comes to making a decision, it is impossible to force the human mind to think only of such a value. As Appia h argues, human values and decision making processes should be based on more than just one specific rule-designed by one specific human. The world is too complex for one sentence to handle. Appiah also makes an argument based on the saying that the end justifies the means. Slavery, in and of itself, is wrong; the existence of the pyramids or of the United States, however, is not. Plus, it is unreasonable to assume that giving away all of ones wealth will cause any permanent change. It is more likely that doing so would simply prolong the possibly-dreadful life of a starving child for a set period of time. After that, the living conditions of the child would simply return to their previous state. 2 Evaluations 2.1 The Notion of Cosmopolitanism Appiahs chosen word to describe this task in this book is cosmopolitanism. This term can be traced back to the founding father of the Cynic movement in Ancient Greece,  Diogenes of Sinope  (c. 412 B.C.). Of Diogenes it is said: Asked where he came from, he answered: I am a citizen of the world (kosmopolità ªs)  [1]  . The word of Cosmopolitan derives from Greek  cosmos  (the  Universe) and  polis (city). Appiah picks this term to suggest the possibility of a cosmopolitan community in which individuals from varying locations (physical, economic, etc.) enter relationships of mutual respect despite their differing beliefs (moral, religious, political, etc.). According to the meaning which is intended , he finds cosmopolitan superior to globalization, which is an overused word that can mean everything from a marketing strategy to an economic thesis, or multiculturalism, which he says is another shape shifter, which so often designates the disease it purports to cure. App iah admits that cosmopolitanism can have elitist connotations. But its actually a term rooted more in the idea of cosmos the universe: talk of cosmopolitanism originally signaled a rejection of the conventional view that every civilized person belonged to a community among communities. In order to better understand the notion of Cosmopolitanism in the book, it is necessary to make a brief survey of the differences in meaning among some conceptions, which are: relativism, universalism, nationalism, patriotism and liberalism. Relativism refers to any of several descriptive, meta-ethical, or normative positions  regarding the differences in moral or ethical judgments between different people and cultures. Universalism is the meta-ethical position that some system of ethics, or a universal ethic, applies universally, that is, for all similarly situated individuals, regardless of culture, race, sex, religion, nationality, sexuality, or other distinguishing feature. Nationalism  involves a strong identification of ones social identity with that of a  nation  or state.  Patriotism  is love and devotion to ones country.  Liberalism is the belief in the importance of  liberty  and  equality. And, Cosmopolitanism is in a slogan, universality plus differen ce (p151). 2.2 Relativism and Cosmopolitanism Relativists claim that not everything is local custom, and they argue that education must be morally neutral, and that all values are situational and negotiable. Appiah thinks it is mercifully fading out. Appiah rejects cultural relativism, he pushes it further toward obsolescence and denies a key tenet of relativism, which he describes as the basic suspicion that moral claims just reflect local preferences rather than universal truths. Before relativisms destruction, its proponents relied on the comfortable certainty that tolerance trumped all other values. For relativists, dealing with multiple cultures was easy: Just tolerate everything. But in the absence of that idea, how do we relate to what Appiah calls a world of strangers? Since there are some values that are, and should be, universal, do we deliberately rinse away all expressions of cultural diversity that dont uphold those universals? If values are universal, how can we maintain them while still respecting cultural distinctness? How can we avoid the pitfall those relativists feared, that of imposing our values on others? Appiah makes it work. He avers that Cosmopolitanism helps us find ways to consider such conceptual complexities. As mentioned before, Appiahs cosmopolitanism intertwines two ideas, obligations to others and value of particular human lives. For the cosmopolitan, then, no local loyalty can ever justify forgetting that each human being has r esponsibilities to every other. Those responsibilities are best played out in conversations across differences where the language of values helps us coordinate our lives with one another. 2.3 Globalization Appiah talks about globalization in chapter 7. He is dismissive of those who are critical of globalization and focuses only on one aspect of their criticisms, namely their worry that globalization wipes out local cultures. So he does not address the worry that the global financial institutions and multinational corporations want to expand the world markets for their own interests and that they undercut and weaken local governments, laws, and decision-making. Western industrial nations promote free trade, but this in fact benefits them and makes them richer and more powerful. The agriculture and export subsidies in the West are one of the main causes of agricultural decline in many developing countries. So globalization per petuates and worsens the unequal balance of power between rich industrial and poor developing countries, rather than addressing it in any way. Appiah casts the critics of globalization as people who are afraid of change, but some of the critics are legitimately con cerned with global justice and local sovereignty. 2.4 Cosmopolitan Justice Cosmopolitan justice is discussed in Chapter10, but it is a little weak. One of the main components of Appiahs cosmopolitanism is ethical commitment to strangers. But his view of what this amounts to is very thin. Instead of speculating about what commitments we incur if we want to make the world a substantially better place, Appiah comes up with a list of constraints. He is very critical of the idea of world government as a vehicle for upholding and guaranteeing peoples basic rights. For Appiah the primary mechanism for ensuring basic rights is the nation-state. Appiah then warns us about those who want to burden us with too much and urge us to overlook our obligations to those close to us and to our own self and projects. It is difficult to see how the concerns which underpin cosmopolitan ethics or justice can be addressed solely in the context of national politics. Those who are passionate about cosmopolitan justice are concerned about extreme poverty, tyranny, oppression, and environmental degradation. Seriously addressing these seems to also require working with international organizations which go beyond national borders and forming connections and associations with others elsewhere who have similar goals. Moreover, despite Appiahs legitimate worries about establishing a world government, it is clear that world governing bodies and institutions, such as United Nations and World Bank, already exist, deal with cosmopolitan justice issues, and have much power. At the least, making the world more just would demand that these institutions become more democratic and fair and do a better job of protecting peoples rights. 2.5 Global Conversation Cosmopolitanism works because values like courtesy, hospitality, generosity and reciprocity are widely shared, alongside other basic concepts and social customs, to enable differences to be explored. Appiah thinks that we share enough to work through human differences. Commonality allows for a global conversation. In the end, attaining a state of peaceful, diverse co-existence is more important to cosmopolitanism than resolving all conflict over human values either philosophically or politically. Appiah calls for a global conversation to make our world suitable for coexistence and living well. But he does not refer to appropriate ways. When we look for some enlightenment in the context of Chinese Confucianism, we can find that Confucian toleration has some characteristics of engagement in such conversations; the characteristics are: openness to t

Function Of Print Media

Function Of Print Media Media refers to the groups that communicate information and news to all people. Media have divided into three types that are included print media, broadcast media and internet. Print media is the oldest media such as newspaper, magazines, journals, and other printed material. The printing media is responsible to reporting the latest and accurate news and information. Few type newspapers such as New Straight Times and The Star. After that, many types of magazine such as business, education, entertainment, travel, cate and fashion magazines. For example, Galaxie is an entertainment magazine and SME Entrepreneurship is a business magazine. They will have regular readers of print media. Broadcast media is the news is broadcast at radio and television. The main broadcast networks in Malaysia are RTM1, RTM2, RTM3, NTV7 and 8TV. Local news stations have large amount of audience because radio channel will report the local weather, traffic and events. Many people will listen to the radio cha nnel especially during morning and evening. Nowadays, the internet is the fastest transforming the news because every people know how to online and they will post the latest and updated news on the internet such as Facebook. Internet is a quickly way to transmission the news and information so internet will provide advantages toward various industries to promote their business. Besides that, weblogs also is a ways to transmitting the information through internet. Media is an important communication channel to disseminated education, business, news, entertainment, data and promotional message. 1.1 Function of print media 1.1.1 Education Industries Text book is a type of print media that is transmits the information to all students. Print media can help the intellectual and professional person to transmission their knowledge and experience to readers. Newspapers have provides the practice section for primary and secondary school students to do their revision such as News Straight Times. For example, tuition Centre is a type of education firm. Print media such as the newspaper and magazine have a loyal readership. This function can be very useful for advertisers and promote the courses of tuition centre. If you are targeting a specific geographical area, so you can advertiser the new tuition centre through print media. Magazine can promote the tuition centre through colourful pages and can show the beautiful picture of the tuition centre. Besides that, you also can control and plan the budget of the advertisement. For example, you can choose the size of advertisement space and choose the colour or black and white advertisement. In additional, flyer also can help promote the tuition centre. Flyer will cheaper than advertise through broadcast media because flyer will give to the target audience directly. If the information of flyer is detail so can prove to be a proper option. 1.1.2 Business Industries Newspapers contain a few of sections such as business section. In the business section will have some article are written by the people are successful in business. They can share their experience and knowledge to all readers. Besides that, print media can help the boutique or shopping complex to promote their products and inform the news of discount the price of their products to readers. Newspaper contains the job application section which will list the job specification and job description for job applicant. So the company can find the employees easily through newspaper. Magazines are a suitable option to promote the restaurant. For example, have some cate magazines that have shown to audience about the top ten cate in Ipoh. These will help the tourist easily to find the good restaurant and delicious foods at certain place. Readers will interest to the advertisement in magazine because of the better quality paper permits better colour reproduction. These will help the restaurant in crease their amount of customer. In additional, contain some business magazine such as Fortune and SME Entrepreneurship magazine. This magazine will mainly analysis on matters affecting the SMEs and Fortune magazine will covering local and international business in news, financial news, technology, companies, global economics and more. Print media will help to convey the useful and update business information to readers. 1.1.3 Entertainment Industries Every newspaper contains the entertainment section to readers. Entertainment section will show the list and time table of different programs are broadcast in different channels. Besides that, the summary of certain program also will show at the entertainment section so readers can choose the movie that you feel interest. Therefore, readers can save their time and watching television program follow the time table are show on newspaper. Besides that, the latest news of the artist and singer will write on the newspaper. The supporter of the artist and singer can pay close attention to their idol. In additional, newspaper or magazine also will promote and advertise some new songs, movies and games. The new movies in the cinema will show on the newspaper and magazine. Again, the summary of the new movies also will write on the magazine so readers can briefly understand about the movie. Besides that, have some games guidelines magazine that is show the news games and will explain about the content of the game. New movie are update in every month also will show on the magazine or newspaper. For example, Gempak is a comics magazine these will show and promote the news comics for readers. 1.2 Function of internet 1.2.1 Education Industries We can easily contact with friends or teachers through internet. Internet can help everyone to find out some information to solve their problem especially students. For example, college students can complete their college project easily through a small research on internet. Encyclopedia is the biggest source for searching information. The information in encyclopedia is the most effective informationà ¢Ãƒ ¢Ã¢â‚¬Å¡Ã‚ ¬Ãƒ ¢Ã¢â‚¬Å¾Ã‚ ¢s so students can get the accurate and update information to complete their projects. Besides that, we also can upgrade our knowledge through internet. In additional, there are lots of Online Learning Programs are available for people who are unable to attend classes or some courses. For example, e-learning has been carrying out at some college or school. College lectures can upload the new Moodle version on the internet and the students can download or view the latest Moodle version. E-learning will provide many advantages for student. Students can study at anywhere they have access to a computer and internet connection. Besides that, internet also can help the education industry such as college, university and tuition centre to promote their courses and show the success history of those industry through some colourful or sounding website or blog. These will help the education industry reduce their expenses to making flyer and can get a good effect through internet. 1.2.2 Business Industries Nowadays, many people will do the online business. Online business means that the company are doing business and earning a profit through internet. Business people must have creativity to create an attractive website and find innovation ways to leverage the internet for business purpose. Business people can create the business website to promote their products or company with some colourful pictures. Therefore, the entrepreneurs will easy to advertise and show the features of their products to every people through internet. They can save time and money because create the business website is free and no need to do face to face presentation with customers. Besides that, the business website is potential for reaching a wider audience compared with print media. For example, a restaurant has created a business website on internet so will attract many customers because of the beautiful and attractive pictures. After that, the company also can update their information of the products or com pany easily. The consumer can get the latest information through internet. In additional, latest and accurate business information or video about business can be uploading on internet and can search by anyone. Entrepreneur can record a video to promote and introduce their products and upload it on internet. Business person also can have a meeting with the partner at foreign country through internet. 1.2.3 Entertainment Industries Playing online games are become a habit of mostly teenagers. Internet have many online games to entertain all people especially teenagers and kids. Besides that, songs and movies also can search on internet. We can free to download the song or movie through internet. Next, supporter of the artists or singer also can get the latest news of their idol. The latest news of the artists or singer can be uploading on the internet. Artists also can share their happiness or experience with their fans through internet. MV of the songs also can be post on certain website such as Youtube. Therefore, singers or artists can promote their songs and movies through internet. In additional, new movies are broadcast on cinema also can upload some trailors to advertise the movies. Therefore, moviegoers can understand the content of movies before watching at cinema. 1.3 Conclusion Media is a good ways to transmission the news and information. Functions of print media are transmission information, entertainment, doing advertising and persuasive. Nowadays, internet has become a basic need for mostly people. During technology changing day by day, we are not only collecting data from internet, we also shopping through internet. Internet was provide many advantages towards varies industry. I seem that print media is suitable for education and the internet is suitable for business and entertainment to transmit information. 2.0 Introduction of traffic congestion Traffic congestion means that a situation in which a place is crowded with vehicles. The vehicles were difficult to move around. The numbers of cars on the road are likely to increase so will worsening the problem of traffic congestion. Problem of traffic jams were always occurs especially on the expressways are a common sight. Nowadays, most families have at least two cars. Problem of traffic congestion was causes by government and driver. Besides that, traffic incidents, work zones, bad weather and special events also were cause the traffic congestion. According to the Department of Transportation, incidents account for 25% of traffic congestion, bad weather accounts for 15%, work zones account for 10% and special events is 5%. These is called non-recurring congestion. According to the DOT, 45% of traffic congestion is caused by recurring traffic issues. Recurring traffic congestion included insufficient capacity, unrestrained demand, and ineffective management of capacity. 2.1 The first view Problem of traffic congestion should by handle by government. Government should act to reduce the number of cars on the road. Government should set up some public transport for all people. Public transport should be developed such as bus, taxi, trains, LRT (Light Rail Transit), monorail and railway. Therefore, the number of private cars will be reducing because we can take the LRT when we needs going to somewhere. Government should set up some talks to all people. These talks are about the advantages of taking the public transport. Besides that, government also can encourage citizens reduce using the private cars because it should be more expensive and inconvenient to take a car out on the road. For example, road tax of the private cars will be expiring after one year. Government can upgrade the quality of the public transport and make its comfortable, affordable and safe to take. Therefore, many people will choose taking the public transport more than using private cars especially s tudents and workers. If the people will more likely to taking the public transport then the road capacity will increase and the problem of traffic congestion will be handling. For worker, use car pools are a good ways to reduce the traffic congestion at the office hours. Government can make some poster or advertisement talk about the advantages of car pools. Besides that, government can convince the citizens try to use car pools with colleagues or taking public transport. In additional, bad weather is cannot prevented by government but government can try to adjust the design and structure of the roads. Government can implement a plan to manage the roads and provide alternate routes can help the situation. Besides that, the government should increase the taxes of sale of vehicles and petrol. For example, some workers cannot afford to buy the vehicle of expensive so can reduce the amount of cars. After that, the government also can set the high-priced parking in city area and increase the toll fees. Improve the technology of traffic road also can reduce the traffic congestion. For example, government can set the time-based and sensor-based traffic light control system at four-way intersection. Besides that, government can use the advanced signals, traveler information and updates in real time and emergency evacuation management. Rather than waiting until there is an incident, government should improve technology to more proactive when it comes to traffic congestion. 2.2 The second view The second view of other people say that it is the responsibility of individuals to use cars less and public transport more to reduce the problem of traffic congestion. As a citizens, we must support and cooperation with the government. Commuters must be willing to change our behavior related to reduce using the private cars. Therefore, we should support the government policies and follow the new policies to use more public transport. If can reduce the number of private cars so can increase the road capacity. We can use the public transport such as bus and LRT to substitute for the private cars. For example, students can use car pool and going to shopping or tuition together. We should follow the policies and decision is making by government. Using public transport can help us to reduce the expenses of petrol, toll fees, parking fees, air pollution and can reduce the problem of traffic congestion. Therefore, it is essential that individual accept responsibility help government to red uce traffic congestion and support government initiatives. Besides that, the people also can ride bicycle to go to school or work. These also are an action to reduce the traffic congestion and air pollution. In additional, citizens also can walk to somewhere near the house. For example, we can walk to food market if the food market is near by our house. Therefore, we are no need to drive a car and can increase the road capacity. 2.3 My opinion Traffic congestion was affects every people at same point, it will caused us to be late for work or school. In conclusion, I seem that government is an important role to reduce the traffic congestion. Government should take action to reduce traffic congestion in large cities. Government should encourage all citizens to use the public transport more than private cars. Besides that, all the citizens also need to support the policies and decision are making by government. All people should take their responsible and cooperation with government to reduce the traffic congestion. Finally, government and all citizens should take action to reduce the problem of traffic congestion together. 2.4 Conclusion Traffic congestion means that the cities are crowded by the cars or transport. This problem are always occurs in large cities. Government should provide more public transport for citizens to reduce the number of private cars. Government can encourage all the citizens use the public transport and improve the quality of public transport to attract citizens use the public transport. This action can help to reduce the traffic congestion in large cities. Government also can set some campaigns to talk and explain about the advantages of reduce the traffic congestion and increase the road capacity. Besides that, other person will say that reduce the traffic congestion are the responsibility of individuals. As a citizen, we must cooperation with the government. We should support the policies are set up by government. The responsible of the people is use the public transport and reduces using the private cars to reduce the traffic congestion. After that, we also can walk or ride a bicycle go to somewhere are near our house.

Educating Rita :: Free Essay Writer

Educating Rita Although Rita knows that intellectual enlightenment is important, to Rita, education provides much more to her in Willy Russell’s Educating Rita. Rita’s education is not restricted to scholastic learning alone, her transformation from the uneducated Rita to the educated Susan is all encompassing. Rita sees and understands the importance of being well educated, but for Rita, education helps her to overcome her background and break away from the traditional role expected of a woman in the 1970s. Rita has set herself on a course of self-discovery, she has a determination to control her own life and make her own choices. Rita believes it is education that will give her these choices. Rita knows that the value of education goes far beyond simple intellectual enlightenment. Education entirely changes Rita which, though she is prepared for a change, effects her life enormously. Rita’s background has held her back and put her at a disadvantage. There was a great deal of research done in the 1970s to show that middle class children were far more likely to do well at school and to go on to university than working-class children like Rita. Rita’s schooling disadvantage is shown in her recollection of school life: â€Å"†¦borin’, ripped-up books, broken glass everywhere, knives an’ fights. An’ that was just in the staffroom. Nah, they tried their best I suppose, always tellin’ us we stood more of a chance if we studied. But studyin’ was just for the whimps, wasn’t it? See, if I’d started takin’ school seriously I would have had to become different from me mates, an’ that’s not allowed.† (Act 1, Scene 2, p17) Rita felt the need to conform to the way everyone around her lived their lives until she realised that there was a way out. The class antagonism that pressures Rita can be seen through language misunderstandings between Frank and Rita: Frank: You are? Rita: What am I? Frank: Pardon? Rita: What? Frank: Now you are? Rita: I’m a what? (Act 1, Scene 2, pp2-3) Education is the only way Rita can fulfil her desire to overcome the working class background she has been born into. Rita feels that through education she can break away from the traditional expectations placed on a working class woman in the 70s. Pressures and influences on Rita are mostly from her family, in particular her husband. â€Å"I told him I’d only have a baby when I had choice.

Existentialism In The Early 19th Century :: essays research papers

Existentialism in the Early 19th Century Major Themes Because of the diversity of positions associated with existentialism, the term is impossible to define precisely. Certain themes common to virtually all existentialist writers can, however, be identified. The term itself suggests one major theme: the stress on concrete individual existence and, consequently, on subjectivity, individual freedom, and choice. Moral Individualism Most philosophers since Plato have held that the highest ethical good is the same for everyone; insofar as one approaches moral perfection, one resembles other morally perfect individuals. The 19th-century Danish philosopher Sà ¸ren Kierkegaard, who was the first writer to call himself existential, reacted against this tradition by insisting that the highest good for the individual is to find his or her own unique vocation. As he wrote in his journal, â€Å"I must find a truth that is true for me . . . the idea for which I can live or die.† Other existentialist writers have echoed Kierkegaard's belief that one must choose one's own way without the aid of universal, objective standards. Against the traditional view that moral choice involves an objective judgment of right and wrong, existentialists have argued that no objective, rational basis can be found for moral decisions. The 19th-century German philosopher Friedrich Nietzsche further contended that the individual must decide which situations are to count asmoral situations. Subjectivity All existentialists have followed Kierkegaard in stressing the importance of passionate individual action in deciding questions of both morality and truth. They have insisted, accordingly, that personal experience and acting on one's own convictions are essential in arriving at the truth. Thus, the understanding of a situation by someone involved in that situation is superior to that of a detached, objective observer. This emphasis on the perspective of the individual agent has also made existentialists suspicious of systematic reasoning. Kierkegaard, Nietzsche, and other existentialist writers have been deliberately unsystematic in the exposition of their philosophies, preferring to express themselves in aphorisms, dialogues, parables, and other literary forms. Despite their antirationalist position, however, most existentialists cannot be said to be irrationalists in the sense of denying all validity to rational thought. They have held that rational clarity is desirable wherever possible, but that the most important questions in life are not accessible to reason or science. Furthermore, they have argued that even science is not as rational as is commonly supposed. Nietzsche, for instance, asserted that the scientific assumption of an orderly universe is for the most part a useful fiction. Choice and Commitment Perhaps the most prominent theme in existentialist writing is that of choice. Humanity's primary distinction, in the view of most existentialists, is the freedom to choose.

Christchurch Earthquake Essay

On Tuesday 22nd of February 2011 there was a 6.3 magnitude earthquake at 12:51pm. The damage in Christchurch was far more substantial than the damage caused in the 7.1 earthquake only 5 months before. 185 people were killed in the February earth quake and thousands more were injured. The epicentre of the earthquake was very close to Lyttelton and only 10 kilometres out from Christchurch Central city. The fault line that ruptured and caused the earth quake was the 15 kilometre fault along the southern edge of the city from Cashmere to Avon Heathcoat estuary. The build-up of stress or pressure in the rocks below Christchurch The earth is made up of many tectonic plates. It is the movement of these plates that has created the geographical features of many countries. New Zealand lies on the boundary between two of these plates: The Pacific Plate and the Australian Plate. This boundary is most obvious along the Southern Alps. From this main fault there are many smaller ones spreading outwards. Some of these spread into Canterbury. Before the 2010 and 2011 earthquakes it was not thought that there were any significant fault lines near Christchurch. Now we know there are. Stress is not caused by the movement of tectonic plates, but more by when the edges of the plates jam against each other and stop moving. The pressure builds up behind the part that has jammed. Eventually the pressure is so great that the plate moves suddenly and this causes earthquakes. The build-up of stress and the sudden movement when the stress is released shakes the rocks deep under Christchurch. The fault lines under and near the city shake, causing the rocks to move. This causes the major earthquakes.The outer core of the earth is layer of molten rock. On top of this is the mantle. On top of the mantle is the earth’s crust that we live on. The mantle gets very hot and in thin places molten rock rises to its top. Because of this hot and cold relationship, the crust on top is broken into tectonic plates. The movement of molten rock causes energy to be moved upwards into the crust. When the crust can no longer hold this energy, it moves along the boundaries of the tectonic plates. These boundaries are the weakest parts of the crust and will therefore be the first bits to break and move. Release of stress The Port Hills fault line that caused the 6.3 magnitude earth quake in February was 15km long and stretched east to north east along from Cashmere to the Avon Heathcoat estuary. The fault line that caused the Feb 22 quake was one that was previously unknown close to the Port Hills. This fault line did not break the earth’s surface, so there was nothing visible for scientists to go and look at. Using instruments that measure earthquakes and earth movement scientists were able to determine exactly where this fault was and that the bit that actually moved, causing the earthquake was 15km long. Fault lines are the weakest part of the earth’s crust. When there is stress caused underneath by movement, the fault lines are the first part to move. It is a bit like a piece of glass: if there is a crack in the glass that will be the first place where the glass will break. So pressure is released under the earth’s crust. The earth’s crust will actually hold a lot of t his pressure. When the pressure becomes too much for the crust to hold, the fault lines are the first bits to move. One of the ways scientists measure and record the fault movement was through the displacement of GPS stations, whose displacements were used to create the fault slip model. http://www.gns.cri.nz/Home/Our-Science/Natural-Hazards/Recent-Events/Canterbury-quake/Hidden-fault The transmission of energy through the earths crust The energy released when a fault line moves is like a stone being dropped in a puddle of water. It causes ripples to move out from the centre. The ripples are worst nearest the centre and they get smaller as they get to the edge of the puddle. The centre of an earthquake is the epicentre. When energy is released at an epicentre, waves of energy move outwards, causing the ground to shake. As the epicentre of the Christchurch earthquakes was quite close to the city, the energy that caused the ground to move under Christchurch was violent. If the epicentre had been further away the quakes would have felt smaller.There was movement up, down and sideways during the February quake. The block of land on the south side of the fault line rose about 2.5 metres – this included the Port Hills. The land on this side of the fault also moved westwards. The land on the north side of the fault moved eastwards towards the sea. However, much of this movement was underground. The land has risen as much as 40 centimetres around the western side of the Avon-Heathcote estuary.The amount the Port hills has risen  varies a lot , under Lyttelton Harbour it has risen about 5 centimetres but at the base of the hills near the Heathcote valley, it has risen to a maximum of around 25 centimetres. As a result of the fault slip, areas like Bexley, Aranui, Wainoni, Avondale and New Brighton have sunk, mostly by less than 15 centimetres. Northern, northeastern and central areas of Christchurch have also sunk, but generally by less than 5 centimetres. Earth quakes / fault movements are measured with a sensitive instrument called a seismograph. Earth quakes generate seismic waves and the seismograph is used to detect them. The magnitude of an earthquake depends on how big or small the fault is and the amount it has slipped. The seismograph shows the recordings made on the seismographs detected at the surface of the earth to determine how large the earthquake was. A short wiggly line that doesn’t move very much means a small earthquake, and a long wiggly line that wiggles a lot means a large earthquake. Through the seismograph we get the Richter scale. The Richter scale is a scale used for expressing the magnitude of an earthquake based on the height of the largest shake 100km from the epicentre. There are different types of seismic waves that can be detected; there are P waves and S waves (primary and secondary) P-waves are travel at the greatest velocity through the earth making them the first waves to be recorded on a seismograph during an earthquake. S waves are transverse waves that travel slower than P waves but are more destructive because of their large amplitude. The effects on man-made structures and aftershocks Liquefaction is a substance where strength and stiffness of a soil is reduced by tectonic plates shifting or other rapid movement. Liquefaction occurs in sodden soils. The water applies a pressure on the soil particles this controls how tightly the particles are pressed together. Before an earthquake, the water pressure is relatively low. However when the tectonic plates start shaking it can cause the water pressure to build up to the point where the soil particles can readily move. Some Areas of Christchurch are more prone to others as some suburbs have up to 9cm of liquefiable substances such as sand and soft soil. These substances turn into liquefaction easily as they mix well with the water underground. Costal areas are also more prone as the soft sand mixes well with the water also. There was more damage caused by liquefaction in the central city and eastern  suburbs than other places simply because it depends on the soil. Since Christchurch is built on marsh land our soil is very susceptible to liquefaction and there is very little we can do to stop it. Some Areas of Christchurch are more prone to others as some suburbs have up to 9cm of liquefiable substances such as sand and soft soil. These substances turn into liquefaction easily as they mix well with the water underground. Costal areas are also more prone as the soft sand mixes well with the water also. Most buildings that survived the Christchurch earth quake were wooden because when wood is shaken it is able to bend and twist with the movement, whereas for bricks and stone they can’t move at all and just have to absorb the shock of the shaking which generally leads to buildings collapsing all together E.g. Christchurch Cathedral, CTV building and Knox church. Buildings like the Christchurch Women’s Hospital survived through the September and February earthquake because its foundations are base isolated. Base isolation is when a building is separated from the ground that it is built on. Large plates separate the ground and the building. One plate is secured to the ground and the other is secured to the bottom of the building. During an earth quake these plates only move a little bit, absorbing mos t of the shock from the earthquake minimizing damage to the rest of the building. Also depends on the soil under the building, if it is prone to liquefaction or not. Some houses had liquefaction coming up through their floors damaging the foundations so much they had to leave their homes, and basements of office buildings or apartment blocks were flooded with liquefaction, making them un-use able.A tsunami didn’t occur after the Christchurch earth quake because the epicentre was in land and no seismic energy was released under the sea. Tsunamis only happen when the epicentre is in the sea, making the energy from the earth quake ripple the water on to land. The bigger the earth quake is, the bigger the tsunami. Aftershocks? After shocks are a lots of smaller earth quakes that happen after the initial earth quake. They occur because the fault line that ruptured needs to settle down again and release stress, aftershocks are the fault lines way of releasing remaining energy. According to http://www.christchurchquakemap.co.nz/february there have been 8673 after  shocks since February 22nd 2011 as of Monday 19th May 2014. Including after shocks that have been so big they are classed as an earth quake of their own like the 13th of June 2011 and the 23rd of December 2011. After shocks do not occur in the exact same place, but they do occur along the same fault line and in the same region. The main earthquake has already happened and released most of its energy already, but further along the fault line the rocks are now out of place and the grinding between them causes more earthquakes (aftershocks). Bibliography http://www.ipenz.org.nz/IPENZ/forms/pdfs/ChChFactSheets-Answers-critical-questions-buildings.pdf http://keithwoodford.wordpress.com/2011/02/27/understanding-the-christchurch-earthquake-building-damage/ http://scienceblogs.com/startswithabang/2013/05/10/where-does-an-earthquakes-energy-come-from/ www.scoop.co.nz/stories/SC1103/S00054/the-canterbury-earthquakes-scientific-answers.htm http://www.mona.uwi.edu/earthquake/quickinfo.php http://all-geo.org/highlyallochthonous/2011/02/magnitude-6-3-earthquake-rocks-christchurch/ http://www.gns.cri.nz/Home/Our-Science/Natural-Hazards/Recent-Events/Canterbury-quake/Hidden-fault http://en.wikipedia.org/wiki/Peak_ground_acceleration http://www.scoop.co.nz/stories/SC1103/S00054/the-canterbury-earthquakes-scientific-answers.htm http://file.stuff.co.nz/stuff/12-51/ http://www.teara.govt.nz/en/historic-earthquakes/page-13

Salmonella

Bacteria are often the cause of various diseases that humans suffer from. They become one of the major factors of human mortality if not properly addressed. This is the reason why it is essential that people are properly informed about the effects of these bacteria and how they can be prevented and treated. It is highly important to disseminate information to the public about the bacteria that could be acquired easily by human beings in their everyday life, especially when it comes to their food intake. A good example of food borne bacteria is Salmonella. Salmonella is a â€Å"genus of bacteria that are a major cause of food borne illness throughout the world† (World Health Organization [WHO], 2008, n. p. ). The bacteria are rod-shaped, motile bacterium. However, there are nonmotile like gallinarum and pullorum. Salmonella is observable in animals, commonly in poultry and swine, as well as in environmental source of the organism such as water, soil, and insects. Facilities like factory surfaces and kitchen surfaces are also areas where bacteria grow (Walderhaug, 1992). Mode of Transmission Contaminated food is the main mode of transmission of the bacteria. Salmonella is commonly acquired by human beings by consuming food that comes from animals like meat, poultry, eggs, milk, and others (WHO, 2008). The bacteria can infect various domestic animals, birds, as well as other wildlife. The food derived from these living things and even the consumption of these animals itself is the major cause of infection. People become even more susceptible to salmonella if the food they eat is not prepared properly. Furthermore, the bacteria could also be transmitted through water or by means of direct contact with infected animal or person. However, such kinds of transmission are less likely to occur (Louisiana Department of Health and Hospitals, n. d. ). Possible Reservoirs for Salmonella Outbreak The primary reservoirs for nontyphodial Salmonella organisms are poultry, livestock, reptiles, and pets (Chatterjee, Varman, & Crevi 2006). This is due to the fact that salmonellosis is considered to be a zoonosis that has many animal reservoirs. As previously mentioned, the bacteria are commonly found in chickens, turkeys, pigs, as well as cows. Numerous domestic and even wild animals also serve as host for these organisms. This is proven by a recent examination of various animals in the United States. Salmonellae are found to be present in 41% of turkeys in California, 50% of cultured chickens in Massachusetts, and in 21% of commercially frozen egg whites in Washington (Gianella, 1996). Possible Ways of Food Contamination The main reason for food contamination is the improper handling, preparation, and cooking of meals, especially of poultry products. Food coming from animals such as eggs and chicken that are infected with salmonella could transmit these bacteria if they are not properly cooked. Food contamination could also take place during preparation. For instance, if the raw chicken used as an ingredient to make potato salad contains salmonella, the whole meal could be contaminated. Moreover, the outbreak of the bacteria is caused by the increase in the number of agents. This could occur through Salmonella typhi, which is responsible for causing enteric fever or typhoid fever. Salmonella typhi is only found in humans that could easily spread through foreign travel. People who travelled abroad acquired these bacteria through contaminated food and water. They also become probable chronic carrier of these bacteria. In fact, in the U. S. , more than two-thirds of salmonella infection in 50,000 cases of Salmonella gastroenteritis and 400 cases of typhoid fever is due to foreign travel (Chatterjee, Varman, & Crevi 2006). Prevention Since the main mode of transmission of Salmonella is through contaminated food, the best possible way to prevent the outbreak of these bacteria is by means of food safety. Food safety pertains to conditions and practices which make sure that the quality of food is preserved in order to prevent contamination as well as food borne illnesses. Some of the ways that would prevent food contamination are: washing of thoroughly of hands, making sure that all utensils used for food preparation are clean, properly storing food items to avoid cross-contamination, and cooking meals at the correct temperature to kill existing bacteria that are present (A. D. A. M. , Inc. , 2008). Furthermore, the environmental surroundings should also be kept clean especially because salmonella could also be found in water and soil. People should also be more careful of the water that they drink.