Birth Control Through the Times Essay -- Contraceptives, Birth Control

The idea of men and women having control of their familial future is nothing new. In fact, the use of contraception dates back to ancient Egyptian times. Despite the controversy that often surrounds the use of birth control, history shows that the need for pregnancy prevention existed even before most modern religions were established. This paper will cover the colorful history of what we now know as birth control, through the centuries and up to modern times. Hopefully, this can give the audience a good idea about how necessary this concept is, and to look at the idea of controlling your destiny with objectivity. Beginning in ancient times, people saw a need to control the amount of children that they may have. One civilization in particular, the ancient Egyptians, had novel approaches to birth control. Drawings found from the time, around 3000 B.C., depicted men wearing condom like devices. This civilization also had what is called a pessary, which is an object or mixture that is inserted into the vagina to block or kill sperm. Some of their mixtures may have included pebbles, crocodile dung, or even rock salt. The Egyptians also used sea sponges drenched in lemon juice; much like a woman today might use a sponge with a spermicidal. The Egyptians weren’t the only ancient civilization to utilize birth control methods; the ancient Greeks used a method of post coital birth control. This method was employed when the couple was done with sexual intercourse, and the woman was to squat and apply pressure to the abdomen to rid the vagina of semen. Yet another approach from within the same ti me period was that of Aristotle, who recommended that women â€Å"anoint that part of the womb in which the seed falls† with olive oil, cedar oil, or f... ...e or not to have children. This is a pattern that will no doubt persist in the future as long as laws allow it. With that said, hopefully some insight can be gained by learning about the history of birth control, and perhaps it can demystify this taboo that no one wants to talk about. Works Cited Clemmitt, Maricia. "Controversies of Women's Access to Birth Control." Women's Health 2006. Gale Opposing Viewpoints in Context. Web. 18 Feb. 2012 Cornblatt, Johanna. "The History of Birth Control." Newsweek - National News, World News, Business, Health, Technology, Entertainment, and More - Newsweek. Newsweek, 2009. Web. 18 Feb. 2012. "Religious Views on Birth Control." Wikipedia. Web. 18 Apr. 2011. http://www.wikipedia.org. Stacey, Dawn. â€Å"What Do Religions Say About Birth Control and Family Planning?† About.Com 2011. www.about.com. Web. 5 March. 2012.

Role of Parents Towards Their Children in a Society That Does Not Help in Raising Children Properly

bismiAllah hir Rahman nir Raheem Role of parents towards their children in a society that does not help in raising children properly A very common problem seen in youth in western countries is that their parents allow them to indulge in some form of haram in the hope that that will stop them from committing worse haram. An example of this is that parents will say that they allow their children to indulge in music in the hope that that will stop them from going out with bad people or leaving their home all together. Parents are afraid that if they enforce the law of Allah in their homes, that their children will leave. What is Islam’s position on this sort of compromise? Some parents also say that they only have the duty to tell their children something is haram, and then their children have to choose for themselves because they are already young adults (i. e. 13 -18 yrs old and unmarried, living at home). Don’t the parents have to forbid haram by all means, or do they just say that is haram and then leave them be? To what extent do parents have to go to forbid their children from haram? Parents also believe that once their children reach the age of puberty they are no longer responsible for their sins or actions, and so say they will have no sin if they advise their children something is haram and then leave them. Is this true? Or do parents always have the responsibility of forbidding their children from haram, and will they be responsible if they see their children doing haram and just leave them after advising them?. Praise be to Allaah. Firstly: The success or failure of the Muslim in raising his children depends on a variety of factors, which undoubtedly includes the environment in which they live, which plays a major role in the success or failure of that upbringing. Please see the answer to question no. 52893. Secondly: The parents have to understand that Allaah has given them responsibility over their children, and they have to fulfil the trust as Allaah has enjoined in the Qur’aan. The Sunnah also confirms this command in many saheeh ahaadeeth. The texts of the Revelation also warn the one who does not look after his lock sincerely and who neglects the trust with which Allaah has entrusted him. It was narrated that Ma’qil ibn Yasaar al-Muzani said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: â€Å"There is no person whom Allaah puts in charge of others, and when he dies he is insincere to his subjects, but Allaah will forbid Paradise to him. † According to anothe r report: â€Å"†¦ and he is insincere towards them, but he will not smell the fragrance of Paradise. † Narrated by al-Bukhaari (6731) and Muslim (142). See the answer to question no. 20064. Thirdly: Allaah has enjoined those who are in charge of children to raise them from when they are very small to obey Allaah and love Islam. Even though they are not accountable because they have not reached puberty, one should not wait until puberty to teach them, guide them and tell them to obey Allaah, because in most cases at that age (i. e. puberty) they will not respond unless they have been brought up in this manner and have learned it from their families since a young age. Hence parents are enjoined to teach young children how to pray from the age of seven and to smack them if they do not pray when they are ten. The Sahaabah used to make their young children fast, so as to get them used to loving Islam and its rituals, so that it would be easy for them to follow its commands and keep away from the things it forbids when they grow up. It was narrated that ‘Abd-Allaah ibn ‘Amr said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: â€Å"Teach your children to pray when they are seven years old, and smack them if they do not do so when they are ten, and separate them in their beds. † Abu Dawood (495), classed as saheeh by al-Albaani in Saheeh Abi Dawood. It was narrated that al-Rubayyi’ bint Mu’awwidh ibn ‘Afra’ said: On the morning of ‘Ashoora’, the Messenger of Allaah (peace and blessings of Allaah be upon him) sent word to the villages of the Ansaar around Madeenah, saying: â€Å"Whoever started the day fasting, let him complete his fast, and whoever started the day not fasting, let him complete the rest of the day (without food). † After that, we used to fast on this day, and we would make our children fast too, even the little ones in sha Allaah. We would make them toys out of wool, and if one of them cried for food, we would give (that toy) to him until it was time to break the fast. Narrated by al-Bukhaari (1960) and Muslim (1136). Just as they raise them to do acts of worship, they should also prevent them from doing haraam things. If the child does an act of worship, the reward will be for him and for the one who taught him and encouraged him to do it. As for doing acts of disobedience or sins, the minor does not sin, rather the one who enabled him to do it and left the door open for him to do it and did not close it, is sinning. As for the one who tells him to do it, he is like the one who did it. Hence it is not something extreme at all if a Muslim raises his children to obey Allaah and prevents them from doing haraam things, such as males wearing gold or silk, or females wearing male clothing, or lying, stealing, swearing and other sins. Similarly, it is not something extreme if a Muslim raises his daughter to be modest and chaste and not to mix, because if a person gets used to something when he is young, there is the fear that he may persist in it. Ibn al-Qayyim (may Allaah have mercy on him) said: Even though the child is not accountable, his guardian is, and it is not permissible for him to enable him to do something haraam, for he will get used to it and it will be difficult to wean him from it. Tuhfat al-Mawdood bi Ahkaam al-Mawlood (p. 162). And he (may Allaah have mercy on him) said: The one who neglects to teach his child that which will benefit him and leaves him with no care has done a very bad deed. The corruption of most children is due to their parents and their neglect of (their children), because they neglect to teach them the obligations and Sunnahs of Islam. So they neglected them when they were small, and (the children) turned out unable to benefit themselves or to benefit their parents when they are old. Tuhfat al-Mawdood, p. 229 The scholars of the Standing Committee were asked: With regard to my small children, should I teach them the etiquette of Islam and make the young girls wear Islamic clothes, or this regarded as extremism? If my doing this is correct, what is the evidence for it from the Qur’aan and Sunnah? They replied: What you have mentioned about making girls wear loose and concealing clothing and making them get used to that from a young age is not extremism, rather you are doing the right thing in giving them an Islamic upbringing. Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd-Allaah ibn Ghadyaan. Fataawa al-Lajnah al-Daa’imah (25/285, 286). In his book Majmoo’ah As’ilah Tuhimm al-Usrah al-Muslimah, Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) said: The scholars say that it is haraam to dress a child in clothes that it is haraam for an adult to wear. Clothing on which there are images is haraam for an adult to wear, so it is also haraam for a child to wear it. What the Muslims should do is to boycott such clothes and shoes so that those who want to spread evil and corruption will not be able to reach us by these means. If they are boycotted they will never find a way to make them reach this land. After that, he was asked: Is it permissible for male children to wear things that are only for females, such as gold and silk, etc, and vice versa? He replied: This is to be understood from the first answer. I said that the scholars say that it is haraam to dress a child in clothes that it is haraam for an adult to wear. Based on this, it is haraam to dress male children in that which is only for females, and vice versa. After that, he was asked: Does this include isbaal or making clothes come below the ankles for male children? He replied: Yes, it includes that. End quote. And Allaah knows best. http://www. islam-qa. com/en/ref/103526 Praise be to Allaah. There is no greater calamity than that which befalls one’s religious commitment. That is true calamity. We ask Allaah to keep us safe from it. Nothing is more precious to a person – after his own self – than his child. Children are the apples of our eyes. Allaah says (interpretation of the meaning): â€Å"And those who say: ‘Our Lord! Bestow on us from our wives and our offspring the comfort of our eyes, and make us leaders of the Muttaqoon (the pious)’† [al-Furqaan 25:74] But the heart cannot find true joy except through righteous offspring. Al-Hasan al-Basri said: â€Å"This joy means seeing one’s wife, brother and close friend obeying Allaah. Tuhfat al-Mawdood by Ibn al-Qayyim, p. 424. Undoubtedly the most important thing that is asked of parents is to protect their children and take care of them, to bring them up to worship and obey Allaah and to keep them away from disobeying Him. Allaah says (interpretation of the meaning): â€Å"O you who believe! Ward off yourselves and your families against a Fire (Hell) †¦Ã¢â‚¬  [al-Tahreem 66: 6] Mujaahid and others of the salaf said: Advise your families to fear Allaah and discipline them. Qataadah said: Tell them to obey Allaah and forbid them to disobey Him. In al-Saheehayn it is narrated from ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: â€Å"Each of you is a shepherd and each of you is responsible for his flock. The ruler who is in charge of the people is a shepherd and is responsible for his flock. A man is the shepherd of his family and is responsible for his flock. A woman is the shepherd of her husband’s household and is responsible for her flock. A servant is the shepherd of his master’s wealth and is responsible for his flock. Each of you is a shepherd and is responsible for his flock. † Narrated by al-Bukhaari, 2554; Muslim, 1829. This hadeeth indicates that the one who is accountable will be brought to account for any shortcomings in those who are under his authority and under his care. The hadeeth states that parents are included in the general principle: â€Å"A man is the shepherd of his family and is responsible for his flock. A woman is the shepherd of her husband’s household and is responsible for her flock. So the parents are responsible for their children, because they have been commanded to strive to protect them from the Fire and to follow the commands of Allaah and to avoid the things that He has forbidden. If the parents do that which has been enjoined upon them, namely giving the children a sound upbringing and not falling short in that, then there is no sin on them if their children go astray. Allaah says (interpretation of the meaning): â€Å"and no bearer of burdens shall b ear the burden of another† [al-An’aam 6:164] If a person understands Islam clearly and has an ounce of common sense, he will understand that if he neglects his duty of guiding and teaching his children, then he is responsible for any deviation that they fall into. The responsibility of families who live in the west towards their children is of another kind that is even greater than that, because they are responsible for throwing the apple of their eyes into the sea bound and tied. It is even worse than that, it is the Fire and torment of Allaah. We ask Allaah to keep us safe and sound. In the case of your son, and many others, you should have closed the door to temptation before things got out of control. In Islam there is no such thing as friendship between a man and a woman who is not his mahram, especially at this dangerous stage of your son’s life. But the important question now is: what to do about it? You and his father have to act quickly to get your son away from these sinful relationships and cut off all ties with non-mahram women, even if you know that these relationships have not reached the level of zina. As we have stated, these relationships are not allowed in Islam in principle. One of the most important means of getting him away from these haraam relationships may be to protect him by means of marriage. Hence the Prophet (peace and blessings of Allaah be upon him) said: â€Å"O young men, whoever among you can afford to get married, let him do so, and whoever cannot, let him fast, for it will be shield for him. † Agreed upon. What is meant by it being a shield is that it will protect him from falling into sin. But you know that keeping young men away from such haraam relationships is no easy matter; it may be almost impossible in the country in which you are living, because the western environment in which the hearts and minds of this generation have grown up is completely contaminated with every kind of temptation and whims and desires, temptations which surround the second and third generations of Muslims there, generations which are losing touch, day after day, with the symbols and laws of Islam, and imbibing instead the values and attitudes of the west, until there is nothing left but the â€Å"blessing† of their background? I ask you again: Are you serious about following the command of Allaah, and do you really fear betraying the trust towards your own soul first of all, then towards your offspring? Do you have the desire to set things straight? Do you have any motive to sacrifice the worldly pleasures and comforts of the west and bring your children back to your own land, or go to a place where your religious commitment will be safer, before it is too late and death comes when you are in this state, then one may say: â€Å"‘My Lord! Send me back, so that I may do good in that which I have left behind! ’ No! It is but a word that he speaks; and behind them is Barzakh (a barrier) until the Day when they will be resurrected† [al-Mu’minoon 23:99-100]; before we see the outcome of our deeds, i. e. , the consequences: â€Å"On the Day the event is finally fulfilled (i. e. the Day of Resurrection), those who neglected it before will say: ‘Verily, the Messengers of our Lord did come with the truth, now are there any intercessors for us that they might intercede on our behalf? Or could we be sent back (to the first life of the world) so that we might do (good) deeds other than those (evil) deeds which we used to do? ’ Verily, they have lost their ownselves (i. e. destroyed themselves) and that which they used to fabricate (invoking and worshipping others besides Allaah) has gone away from them† [al-A’raaf 7:99]. Or does this responsibility not deserve such a sacrifice? You may say that most of the Muslim lands nowadays are filled with temptations and evils, so we will never find the right atmosphere to raise our children in an Islamic way, so what would be the point of making this move? The answer is: Yes, you are right to a great extent, but even if we cannot achieve all the good things, we should do as much as we can; if we cannot ward off all evils we should ward off as much as we can; and some evils are less serious than others. All that is needed is to be sincere with oneself. Allaah has indeed spoken the truth: â€Å"Nay! Man will be a witness against himself, 15. Though he may put forth his excuses (to cover his evil deeds)† [al-Qiyaamah 75:14-15] May Allaah help us and you to do that which He loves and which pleases Him.

Core Competencies

1. Define the following: Cash Cow- a business or product which generates a sturdy, dependable flow of cash. Dog- a product with low market share in a slow growing market and thus neither generates more consumes large amounts of cash. Star- products that are in high growth markets with a relatively high share of that market. They tend to generate high amounts of income. Question Mark- growing rapidly and thus consumes large amounts of cash but because they have low markets shares they do not generate much cash 2. What are core competences? Core competences are critical capabilities to a business achieving competitive advantage.The starting point for analysing core competences is recognising that competition between businesses is as much a race for competence mastery as it is for market position and market power. Senior management cannot focus on all activities of a business and the competencies required to undertake them. So the goal is for management to focus attention on competencie s that really affect competitive advantage. 4 Potential sources of core competences * Distribution * Marketing * Management * Manufacturing 4 criteria used to evaluate core competences * Valuable * Rare * Costly to imitate * Non substitutable 3.What should an audit of resources include? The resources available to a business whether it be owned or obtained through partnerships, joint ventures or simply suppliers arrangement with other businesses. The assessment of the strength and weakness of an organisation in conjunction with an assessment of opportunities and threats. It should have the key success factors for the markets and industries in question and the comparable strengths and weaknesses of competitors for the same customers. 4. What are the strategic options for competing in a Mature Industry? * Prune marginal products and models * Emphasize innovation in the value chain Strong focus on cost reduction * Increase sales to present customers * Purchase rivals at bargain prices * Expand internationally * Build new, more flexible competitive capabilities 5. Define the Value System The Value System is the set of interdependent situations within a business which both directly or indirectly adds value to the customer and ultimately generates a net cash inflow. This also provides a key link between competitive strategy and shareholder value. Even though the value system bears some resemblance to Porter’s value chain, the latter is perhaps less flexible and less easily tailored to the variety of the modern business.

COAS Freshman Seminar Fall 2017 Co-Curricular Acti Essays

COAS Freshman Seminar Fall 2017 Co-Curricular Acti Essays COAS Freshman Seminar Fall 2017 Co-Curricular Activity Mbongi Form Name: Beloved Adenuga ID:@02843339 Class Day: Tuesday Event Title: National Book Festival Event Day/Time/Location: Saturday/9:30 am/ Walter E. Washington Convention Center Event assessment (1-10): 9 Presenter(s)' effectiveness (1- 10): 8 Relation to Course Objectives (1-10): 10 7188209525000 Would you attend another event on this topic or sponsored by the organizers of this event? I would definitely attend another event sponsored by the organizers of this event: Library of Congress Summarize this co-curricular activity in one paragraph. This co-curricular activity, National Book Festival, organized by Library of Congress is a celebration of books and the joy of reading and it gives opportunities to those that attend to meet with award-winning authors, illustrators, poets who will give a brief analysis about their written or graphic novels. These authors also give answers to people's questions about their work and get their books signed. What contemporary topics were discussed at this activity? Claire Messud explains that her book, the burning girl, presents the intense friendship between females and how their friendship tend to dissolve as they approach adulthood. The book tells a story about two girls, Julia and cassie who were from completely different backgrounds but they were very close while in elementary school but as time passed the girls eventually were separated into different sub-groups of school classes, friend choices, and questions of mistrust. They appear to drift in and out of each other's lives and stark differences in maturity start to rise. Indicate by region some material (concepts, figures, events) mentioned or discussed today: Africa United States Caribbean/Latin America Other List two new things (in terms of intellectual work) you thought about at this activity. 1. According to Claire Messud: We are made up of all the stories that we take in consciously or unconsciously and when we approach scenarios we bring them all up into applications. So, I thought that if I fill myself with lots of information I will be vast and able to tackle a more difficult challenges that comes my way. 2. I also got the motivation from Claire Messud that whenever I have the chance to do something I should try to do something that I have never done before What could the presenter(s) have done better to assist your learning experience? The Presenter could have tried to add humor to the presentation. The burning girl is a fictional work so if she gave more illustrations on how her book expresses reality it would have assisted my learning experience. What could you have done to improve your learning experience today? I could have arrived at the event center earlier so that I could listen to more authors. I could have tried not to fall asleep during the presentation so that I would gain more from the speaker. Relate the event to at least two objectives for this course, as outlined on the syllabus. 1. One of the objectives for this course is that it helps to provide necessary tools to make the best of one's experiences at Howard. An avenue to meet with lots of authors is something that brings joy and will create good memory of Howard University. 2, This event has also made me more knowledgeable because I was able to gain new things that prepares me to be able to face challenges ahead. This is in relation to the course objective since the course is intended to nurture one's quest and prepare one to engage critical global issues from an informed perspective.

Summary and Background on The Vagina Monologues

Summary and Background on The Vagina Monologues A night of theater can be much more than getting dressed up to watch a Rodgers and Hammerstein revival for the umpteenth time. Theater can be a voice for change. It can be a call to action. Case in point: Eve Enslers The Vagina Monologues. Playwright and performance artist Eve Ensler interviewed over 200 women from a wide range of ages and cultural backgrounds. Many of them bared their proverbial souls and responded to questions such as: What would your vagina say if it could talk? And If you could dress your vagina, what would it wear? Origins of the Vagina Monologues In 1996, The Vagina Monologues began as a one-woman show, a series of character-driven pieces, almost like poetry, each revealing a different womans experience with topics such as  sex, love, tenderness, embarrassment, cruelty, pain, and pleasure. As the show increased in popularity, it began to be performed by an ensemble of actresses. Politically active theaters and college campuses began producing the Monologues, all of which helped to launch a global movement known as  V-Day. What Is V-Day? According to the official V-Day website: V-Day is a catalyst that promotes creative events to increase awareness, raise money and revitalize the spirit of existing anti-violence organizations. V-Day generates broader attention for the fight to stop violence against women and girls. Are The  Vagina  Monologues Anti-Male? When college students are asked Raise your hand if you are a feminist, often  only one or two students raise their hands. The female students without their hands raised often explain that they dont hate men. Although many would define feminism as equality for the sexes, or the empowerment of women, it seems, sadly, that many people believe feminism is anti-male. With that in mind, it is easy to see why many assume that The Vagina Monologue is an angry rant of naughty words and feverish male-bashing. But Ensler is clearly raging against violence and oppression, not the male species. For further proof that Enslers work is man-friendly, visit the V-Men Page, a section of the V-Day website in which male writers and activists speak out against misogynist violence. Powerful Moments From The Vagina Monologues Below are descriptions of some of the most powerful scenes from the play. The Flood: This monologue, based upon a conversation with a 72-year old woman, combines humorously erotic dream imagery with the pragmatic, worldly views of a tough, outspoken old gal. Picture your elderly great Aunt talking about down there, and youll get an idea of this monologues potential. (During her HBO special, Ensler has great fun with this character.) My Village Was My Vagina: Absolutely the most haunting of the monologues. This piece is in honor of the thousands of victims from rape camps in Bosnia and Kosovo. The monologue alternates between peaceful, rural memories and images of torture and sexual abuse. Powerful, sad, and all-too-relevant. I Was in the Room: This monologue was based upon Enslers personal experience as she watched the birth of her grandchild. Arguably the most touching and optimistic of the monologues, this scene captures the joy and mystery of labor, in all its glorious (and graphic) detail. The Controversial Monologue Sure, the whole show is controversial. Theres shock value simply in the title. However, one particular monologue involves two accounts of molestation. The first incident occurs when the character is 10. In that account, she is raped by an adult male. Later on in the monologue, the character describes a sexual experience with an adult woman, when  the character/narrator is only 16. (In an earlier version of this monologue, the lesbian encounter took place at the age of 13, but Ensler decided to adjust the age). This monologue upsets many viewers and critics because it presents a double standard. The first case of molestation is accurately nightmarish, whereas the second case is portrayed as a positive experience. On the one hand, Ensler generated her monologues from real-life interviews, so it makes sense to display what she learned from her subject. However, considering the mission statement of V-Day, its hard to fault directors or performers for omitting (or perhaps revising) that particular monologue. Other Eve Ensler Plays Although The Vagina Monologues is her most famous work, Ensler has penned other powerful works for the stage. Here are a few worth checking out: Necessary Targets: A gripping drama about two American women who journey to Europe in order to help Bosnian women share their tragic stories with the world. The Treatment: Her most recent work delves into the moral questions or torture, power, and the politics of modern warfare.

The Philosophy of Science and The Problem of Confirming Scientific Essay

The Philosophy of Science and The Problem of Confirming Scientific Hypotheses - Essay Example What philosophy of science does is to examine these concepts and to ask questions about them. In this essay, I shall focus on the problem of understanding how observation and theory confirm scientific hypotheses. â€Å"What connection between an observation and a theory makes that observation evidence for the theory† (Godfrey-Smith, 2003, p.39)? Herein, I shall argue that although science fails to provide certainty and reliability in confirming scientific hypotheses, a theory of confirmation is not impossible; what is impossible is to model a scientific theory of confirmation to that of a formal theory of confirmation. In this light, despite the problems induction poses, confirming scientific hypotheses is necessarily inductive. Given this, I shall divide my paper into four main parts. The first part will discuss with the problem of confirmation in relation to induction. Herein, I shall discuss David Hume’s (1978) problem of induction, a theory closely related to the pr oblem of confirming scientific hypotheses. The second part will discuss the theory of confirmation in relation to scientific explanations. Herein, Carl Hempel’s (1965) model for scientific explanation will be emphasized. In the third section, I shall focus on Nelson Goodman’s (1983) â€Å"new riddle of induction.†... Confirmation and Induction â€Å"The confirmation of theories is closely connected to another classic issue in philosophy: the problem of induction† (Godfrey-Smith, 2003, p. 39). Scientists reason inductively in order to confirm their hypotheses. But does it mean to reason inductively? An Inductive argument on the other hand is one wherein even if the premises are true, the conclusion can only be probably true. For example: The swan I saw last Monday was white. The swan I saw last Tuesday was white. The swan I saw last Wednesday was white. Therefore, all swans are white. Given the said example, it can be said that the conclusion, â€Å"all swans are white† is not a conclusion that is absolutely true, because its contrary is possible. Case in point, in Australia, there are swans, which are black. This in effect, questions the validity of the conclusion. Now according to scientists, it is better to reason deductively rather than inductively, because in deductive reasoning , we can be certain if we start with true premises, the analysis will be true as well. Inductive reasoning can take us to false contradictions. Now the problem of induction is magnified in Hume’s (1978) â€Å"problem of induction.† Here, Hume uses the process of induction to question inductive reasoning itself. To his view, how sure are we that induction works? Just because induction worked in the past, it does not follow that induction will work in the future or in reference to future events. Hume’s view is founded on his explanation of the uniformity of nature. This assumes the rational order of the universe. This type of order is characterized in a spectrum of regularities wherein the events and relations among things that we have not examined yet, will be the same

Experience on Placement in Social Services in Mauritius Essay

Experience on Placement in Social Services in Mauritius - Essay Example On the second week I attended a seminar hosted by Befrienders organisation which is a member of MACOSS, Befrienders was founded by Ibhoo Mansoor in 1995. Its main aim is to prevent suicide which amounts to 300 per year in Mauritius, it operates 48 countries with 400 hundred centres and 60,000 trained voluntary workers. Its activities involve organising talks and public awareness programs. The talk involved the emphasising of the high suicide rate in Mauritius which amounts to 300 deaths a year; the majority of persons involved are persons between the ages of 13 years to 35 years. Suicides is the act of wilfully ending ones life. Some of the causes of suicide include depression, mental illness, hopelessness, poverty and hardship, religious reasons as in the case of suicide bombing and crime where criminals commit suicide before they are caught up with. Suicide however can be prevented through the introduction of crisis intervention centres, restriction of access to common methods of suicide, treatment of depression, reduction of alcohol and substance use and the education based interventions to boost self esteem. On my third week I went to work with the EDYCS group, it is a... (http://www.who.int/mental_health/en/) On my third week I went to work with the EDYCS group, it is a non governmental organisation which was founded in 1997, its main objective is to improve the health and quality of life of people who surfer from epilepsy. I visited the epilepsy health service centre which helps people learn more about epilepsy, visit people suffering from the disease, organising seminars and conferences and fund the people who need urgently need health attention. Epilepsy is a chronic neurological condition which is characterized by recurring epileptic seizers. This disease can not be cured but can be controlled. It is caused by parasitic infections, head injury, stroke and complications in pregnant women. Treatment is through medication, special diets and implantation of the vagus nerve which reduce the frequency of seizure. On the fourth week I went to a nursing home with mentally ill people, it was set aside for the elderly. My activities included helping out in giving medication to the sick, undertaking role calls, helping in feeding, provision of guidance and counselling and helping out in the cleaning process which included laundry. On the fifth week I went to the friends in hope organisation, whose purpose is to provide care and support to person's mental illness. This organisation was founded in 1997 by relatives of people suffering from psychotic disorders. The main aims of this organisation is to provide public awareness on psychotic disorders, rehabilitation of patients, and improvement of administration of persons suffering from these disorders. Through my experience with these organisations I have gained a lot in the provision of human services to various needy people