Amazon Research Paper Example | Topics and Well Written Essays - 1250 words - 2

Amazon - Research Paper Example This essay declares that technology is everywhere; it plays an important and major role in the society. It aids in the provision of powerful tools for research. It is used for knowledge transmission and enables people to learn in a much easy and efficient way. The research paper focuses on Amazon technology that is currently widely used for online shopping purposes and the way it has enhanced life. It shows whether the technology offered by Amazon can be used for a prolonged time and in an effective. Online shopping entails use of specific networks to shop for goods online. Lots of information can be found on the internet, but the credibility and reliability of information is questionable. Amazon technology involves e-book innovation, which makes reading e-books easier on other devices. Amazon uses AT&T’s 3G network which aids in bringing e-books to e-readers through their devices. Amazon ought to design solutions that are accurate and precise. This report makes a conclusion that Amazon technology has a great future in carrying out research of any kind. It changes from time to time through upgrades and researchers should be at par with the technology. For one to use the technology efficiently they must be computer literate. In this modern times, access to computers has greatly increased, becoming computer literate should not be a problem. E-readers should come up with effective ways of preventing virus attacks on the systems.

Managing workers who work from home an telecomute Research Paper

Managing workers who work from home an telecomute - Research Paper Example This aids concentration on work for longer time. Furthermore, greater autonomy and flexibility in work schedules act as a motivator (Bennett, 2009). Moreover, offering telecommuting work arrangements allows organizations to recruit people with the greatest potential. This is because geographical distances became immaterial when telecommuting arrangement are offered. In fact, organizations are also in a position to employ disables, elderly, and other individuals, who are mentally capable to work but their physical condition hinders them from working on-site. Various researches have revealed that increased number of employees working in far-off locations or at home has greatly reduced labour-turnover and absenteeism rates (Watad & Jenkins, 2010). Undoubtedly, organizational overheads have gone down with the advent of telecommuting. Investment and expenditures on parking lots, office buildings, and rents have registered a sharp downfall with the growing trend of telecommuting. Organizat ions involved in managing telecommute workers rely on trusting employees, give greater autonomy and empowerment to workers, and measure performance against outcomes. Disadvantages Although, telecommuting has immensely benefited organizations, it has also presented various challenges. The fundamental disadvantage is the difficulty of supervision and monitoring employee performance. Establishing an organizational culture based on trust and supportive relationships is particularly difficult for employees who hardly ever interact face-to-face. In consideration of this reason, a combination of on the site work and telecommuting is given preference over complete telecommuting arrangement. Therefore, telecommuting is increasingly being considered more as a complement than substitute to on-site work. Research has revealed that autocratic managers and organizational cultures that previously exercised a line-of-sight approach find telecommuting unsettling and unproductive to the organization (Watad & Will, 2003). Traditional line managers who managed through observation and not results find it difficult to implement telecommuting. This even threatens the liability and compensation of telecommute workers. Therefore, telecommuting should be supported by training and development to teach employers how to conduct meetings, evaluate work, use simulation programs etc. Increasing number of telecommute workers means greater loss of control and distrust amongst the employers. This forces employees, as well as the supervisors, to work harder in order to develop and sustain a relationship with workers. Furthermore, telecommute workers may not be as productive in the first few months of employment. This low productivity can be attributed to the fact that employees, managers, and co-workers need time to understand the new working condition. Telecommuting hinders synergy and teamwork between telecommuters and their colleagues. Additionally, office setup may be inadequate to support t elecommuting, leading to low productivity. Thus, managers need to show patience until telecommuters can settle in. Ultimately, the productivity is likely to go up as reported by majority of the employers worldwide. Most importantly, telecommuting can adversely affect a person’s career prospects. This is because organizations rarely promote those employees to management positions that

National Effluent Limitation Regulations At Nigerian Breweries Environmental Sciences Essay

National Effluent Limitation Regulations At Nigerian Breweries Environmental Sciences Essay Nigeria, a country with thirty six states situated in the western part of Africa, rich in mineral and natural resources, having a size of three hundred and fifty six thousand, six hundred and sixty nine square miles of land area, with ecological zones ranging from the dry savannas in the north, to the water abundant Niger Delta (about nine hundred and twenty three thousand, seven hundred and seventy three square kilometres) She is more than half the United States of American state of California, Nigeria has placed her name on the globe for recognition in exportation of petroleum oil, groundnut, palm oil and cocoa. Gaining her independence in 1960, she has been ruled and governed under the military and civilian era, with the later still in rule, also known as the era of democracy. Nigeria, like many other former British colonies operates a common law. The main sources of law in Nigeria are customary law (which was the legal system operating in Nigeria prior to the advent of the Briti sh colonial rule), the Nigerian legislation, and common law. The composition and nature of our environment has greatly been altered by activities such as industrialization, transportation, construction and other activities. Nigeria is a developing country and so, has industries situated in urban and rural areas, most of these industries are manufacturing and producing industries, and as such, tend to give off waste products which acts as pollutants to the immediate and surrounding environment. This essay covers air pollution control laws in Nigeria caused by brewing activities. BREWING ACTIVITY AND ITS ENVIRONMENTAL IMPACT Brewing is a complex process with several stages, that tend to produce pollutants in form of fumes and effluent that causes environmental air pollution. The raw material collection process, produces dust which when inhaled makes the victim to sneeze and cough, for this reason, handlers are given protective gears to cover their nose, failing to realise that this dust particles still float in the air and pollutes the environment. The steam produced when the milled grains are boiling (wort production), and the addition of yeast to the cooled wort for fermenting the wort into beer, (the aeration process), the bottling and packaging which deals with water that is in turn converted to waste water that gives a stench before treated. Waste water from the industry (effluent), which is later on recycled and used to wash equipments in the factory, gives out a stench that offends neighbouring surrounding. In the effluent tanks, the odour produced poses as a nuisance to the surrounding environmen t in the form of air pollution. The law relating to air pollution in Nigeria is contained in numerous instruments as obtained in The National Environmental Standards and Regulation Enforcement Agency (NESREA) Act 2007, an Agency of the Ministry of Environment Housing and Urban Development is charged with the responsibility of enforcing environmental Laws, regulations and  standard in deterring people, industries and organization from polluting and degrading the environment. According to the Environmental Law Research Institute 2007, (ELRI) for Nigeria, the synopsis of laws and regulations aims at inducing responsible attitudes and behaviours towards the environment are embedded in NESREA Act 2007 which replaced the Federal Environmental Protection Agency (FEPA) Act, notes in Section 7, that it provides authority to ensure compliance with environmental laws, local and international, on environmental sanitation and pollution prevention and control through monitory and regulatory measures. According to the regulations under NESREA on National Effluent Limitation Regulations, Section 1 (1) requires industry facilities to have anti-pollution equipment for the treatment of effluent, but because policies are not given out to the general public, perhaps due to companys work ethics or policy, one can not say if the treatment of effluent is properly met in the brewing industry, however, because of the air pollution caused by this activity, it is recommended that Environmental Protection Agency (EPA) comes into act to check if the industry has exceeded its limit in polluting the environment as stated in The National Environment Protection (Pollution Abatement in Industries and Facilities producing Waste) Regulations (1991), Section 1 Prohibits the release of hazardous substances into the air, land or water of Nigeria beyond approved limits set by the Agency. Also, the need for the Environmental Impact Assessment (EIA) to measure the level of impact and damage done to the environment is not applied, it is for this reason that both small and big industries still generate a lot of pollution to the environment. The E.I.A Act, as it is informally called, deals with the considerations of environmental impact in respect of public and private projects. Sections relevant to environmental emergency prevention under the EIA include:- Section 2 (1) requires an assessment of public or private projects likely to have a significant (negative) impact on the environment. However, this is not the case when compared with the activities of brewing, as it gives a negative impact on the immediate environment. Mwalimu in his text states The common law supplements statutory control and regulation of air pollution in Nigeria for example concerning tortuous liability under torts of nuisance and negligence. This means that the law is there to control and regulate air pollution. A tort is an injury incurred by one or more individuals, and it may involve mere inattention by the air polluter who allowed the injury to occur. The different stages are powered with generators which emit fumes into the air, the stages involved also releases fumes into the air, effluent water which is before treated acts as another means of air pollution. The fumes produced from the industry, derived as a result of the production from brewing, running of diesel operated generators (commonly known as diesel fumes) are a mixture of gases, vapours, liquid aerosols and substances made up of particles. They contain the products of combustion including: carbon (soot); nitrogen; water; carbon monoxide; aldehydes; nitrogen dioxide; sulphur dioxide; Polycyclic aromatic hydrocarbons. This gases acts as pollutants and are suspended in the atmosphere where they cause greenhouse effect and lead to global warming. Most of these gases damage vegetation, respiratory system, product of complete combustion of organic compounds; implicated in global climate change. In other words they damage and pollute the environment; it is safe to say that brewing activities contributes to one of the major sources of pollution. Environment is a very broad concept and involves everything that affects an organism during its lifetime. According to Srinivasan our environment comprises atmosphere, water, earth, and space. In his book, Chauhan defined environment in different ways; 1. It is in totality of all social, biological and physical or chemical individually as well as collectively that compose the nature and man-made surroundings. It refers to the sum total of conditions which surrounds man at a given point in space and time. It is the representative of physical components of the earth where in man is the important factor influencing his environment It would appear that what the author means by environment is the totality of the surrounding body (air, land and water) that can be seen and felt by living organism. Pollution is when different activities done by man makes the environment (air, land and water) dirty, Saunders in his text defines Pollution as The introduction by man of waste matter or surplus energy into the environment which directly or indirectly causes damage to man and his environment other than himself, his household, those in his employment or those with whom his has a direct trading relationship. This means that for every action man has taken has caused pollution directly or indirectly. Olanrewaju and Chukwukere defined air pollution as the introduction of chemicals, particulate matter, biological materials that may cause harm or discomfort to humans or other living organisms or cause damage to the natural environment or built environment, into the atmosphere and further classified sources of air pollution into anthropogenic sources and natural sources. Tiwary and Colls stated in their book that air pollution has been with us since the first fire was lit, although different aspects have been important at different times. While many would consider air pollution an issue that the modern world has resolved to a greater extent, it still appears to have a considerable influence on the global environment. It would appear that the authors mean to say that air pollution, has been in existence from the beginning of time where fire was discovered and possibly before then. Vallero in his text defined air pollution in page three of his book as Air Pollution is the presence of contaminants or pollutant substances in the air that interfere with human health or welfare, or produce other harmful environmental effects. Hill in his text said Pollution occurs because no process is one hundred percent efficient the author means that pollution is inevitable but can be managed. As stated above, there is no process or activity done by any living organism that does not result in one form of pollution or the other. A good example of air pollution includes failure to inspect the operation and maintenance of electrostatic precipitators or failure to design and size an adequate abatement technology. Effect of Air Pollution on Health of Humans Olarenwaju and Chukwukere, the effect of air pollution and disturbance of natural air causes different health problems such as difficulty in breathing, wheezing, coughing, aggravation of existing respiratory and cardiac conditions, pulmonary exacerbations, vascular dysfunction, increased thrombus formation, brain damage, cancer, and increased cardiovascular mortality and morbidity. For this reason, legislations and regulations have been made for producing industries to abide in, and breach in this has its consequences. This legislation in relation to environmental law constitutes interlocking body of treaties, conventions, statutes, regulations, and common law that, very broadly, operate to regulate the interaction of humanity and the rest of the biophysical or natural environment, toward the purpose of reducing the impacts of human. The polluter can be held responsible for the damage to human health. These laws and regulations are in the constitution but are not enforced in the country, because pollution is still on the increase in this developing country. The use of generators to power the factory, or a house or machineries has led to not only air pollution but also noise pollution. According to Abdulkareem in his case study on Urban air pollution by computer simulator, Urban Air pollution due to activities of process industries is one of the main problems faced by the industrial area of the world. This means that, as long as there is an industrial process going on, air pollution would still be present. The action carried out by the brewery industry does not promote clean air, and therefore pollutes the air and this causes discomfort for the inhabitants of the surrounding environment, and the regulatory bodies are not efficient in carrying out their duties, unlike the United Kingdom, where Legislations are constantly reviewed and put into place to fish out industries and companies that are exceeding the pollution limit, environmental permits are in place, pollution prevention and control permits are also in place to check for stake holders that breach laws and to check for hw air pollution is regulated. As earlier said, there is no process that does not pollute the environment. The Pollution Prevention and Control permits (PPC) of the United Kingdom states that If a business operates in Northern Ireland or Scotland, the business would require a PPC permit from an environmental regulator before such business would be allowed to operate. The NEW Environmental Permitting (England and Wales) HYPERLINK http://www.legislation.gov.uk/uksi/2010/2172/contents/madeRegulations 2010 SI 675 pHYPERLINK http://www.legislation.gov.uk/uksi/2010/2172/contents/maderovides a consolidated system for environmental permits and exemptions for industrial activities, mobile plant, waste operations, mining waste operations, water discharge activities, groundwater activities and radioactive substances activities. It also sets out the powers, functions and duties of the regulators.HYPERLINK http://www.legislation.gov.uk/uksi/2010/2172/contents/made Unlike the United Kingdom where the public has the right to know the legislation for air pollution control, the public is unaware of this legislation in Nigeria. Very little is put in place for the public, there is no clean air act, which gives powers to local councils to control domestic and industrial smoke to improve local air quality and meet EU air quality standards for sulphur dioxide and particulates. The English air legislation controls emissions of gases, dark smoke and other airborne pollutants that harm the quality of the atmosphere. It includes environmental permitting and authorising regimes and, via the climate change framework, establishes financial incentives to switch to less-polluting ways of working. NEW Aerosol Dispensers Regulations 2009 SI 2824 aims to protect public health by prohibiting the supply or possession of aerosols not marked as conforming to safety standards. RECOMMENDATION: This regulation has been in place to meet up to the cleanliness of the environment, but because of the corruption of the land, such laws are not enforced and therefore, it is ignored. The industries still run and release aerosols and fumes into the atmosphere, damaging the immediate environment.

Edgar Allen Poe :: essays research papers

He is best known for his poems and short fiction, Edgar Allan Poe, born in Boston, Jan. 19, 1809, died Oct. 7, 1849 in Baltimore, deserves more credit than any other writer for the transformation of the short story from anecdote to art. He virtually created the detective story and perfected the psychological thriller. He also produced some of the most influential literary criticism of his time -- important theoretical statements on poetry and the short story -- and has had a worldwide influence on literature. Poe's parents were David Poe Jr. and Elizabeth Arnold Hopkins, were touring actors; both died before he was 3 years old, and he was taken into the home of John Allan, a prosperous merchant in Richmond, Va., and baptized Edgar Allan Poe. His childhood was uneventful, although he studied (1815-20) for 5 years in England. In 1826 he entered the University of Virginia but stayed for only a year. Although a good student, he ran up large gambling debts that Allan refused to pay. Allan prevented his return to the university and broke off Poe's engagement to Sarah Elmira Royster, his Richmond sweetheart. Lacking any means of support, Poe enlisted in the army. He had, however, already written and printed (at his own expense) his first book, Tamerlane and Other Poems (1827), verses written in the manner of Byron. The biography educated me in his life and his works he has written Edgar Allen Poe writes horror stories, melancholy poems that have major impacts on large poets, detective stories which he called the tale of ratiocination or logic, and the finale type of writing was the finest critical mind in his generation. In every persons life there are important events and experiences that people write about. This author also has important events and experiences. Like normal people we do not create tales or short stories or even poems about them and get them published but Poe does. Most of his events and experiences are in a book called The Raven!! It mostly states his events but in a story style so people know his events and at the same time read interesting horror stories. He writes about his childhood times and some adult times that may be fimliar to yours. While I researched about this man I realized that he had an uncommon way of stories and imagination. Such as when he stated in one of his pieces that he killed his cat because he loved it so close to his heart.

Advertisement Analysis essay

Advertisement Analysis On average, people today strive to look the best that they can. With this influence, consumers prefer to buy products that will give them the results they wish to achieve. Your advertisement has successfully portrayed many positive aspects of the Garnier Fructis product Sleek and Shine. By including detailed information about your product it educates a large number of consumers through the Sleek and Shine advertisement.Along with educating your consumers, as a corporation you also persuade your clients with evidence to back up your claims made about Sleek and Shine. Although your company exposes many valid points, when it comes to the ad itself it falls short with aspects like reassurance. If you take a look at the Pantene advertisement it is clearly backed by a credible source. The Pantene advertisement can also appeal more to viewers because its layout is crisp and easy to read, instead of one that is pushed to the side and jumbled like your Sleek and Shine a dvertisement.Although your an ecofriendly company which bases their products with mainly elements of nature (which explains the backdrop of a sky and a green bottle), the Pantene ad features an Olympian with a gold theme that conveys a thought to consumers that their product is the best and it will give the consumer what they want to look their best. What gives Pantene such a strong hold with this advertisement is the ethos that is set up behind it. The credibility of this ad is what brings it home for consumers; this is because it gives them reassurance that they are using the best product available to them.Having partners like P&G or the Olympics shows that this Pantene product is one of the best because it is back by major successful enterprises. Another huge aspect of the credibility of this ad is the quote â€Å" †¦ I always come out shining† by an Olympic gold medalist confirming that if you are one of the best you would only use the best products. Featuring major enterprises and Olympians gives the consumer trust and reassures them that by using this Pantene product they are getting what the best use. Along with the use of ethos the Pantene advertisement persuades its cliental by manipulating their emotions.As you can see there is a wide use of gold tied into this ad: from the water, to Natalie Coughlin’s bathing suit and hair, as well as the tops of the Pantene shampoo and conditioner bottles. The reasoning behind the wide use of gold is because how the color itself makes one feel. Gold conveys a feeling of joy for people it is also the color of the first place medal that one can receive at the Olympics. Just by the use of color Pantene has been able successfully apply pathos to evoke happy emotions towards using their product, which also make them believe that it is the first place product when it comes to hair care.One of the last key rhetorical devices that Pantene uses to convey their consumers to buy is the use of logos. Althoug h there is not much of it used in this advertisement it still helps validate points for the product. Pantene makes a claim at the bottom of the advertisement that consumers will receive â€Å"healthier hair in less than seven days†. The placement of this statement also plays a role in the use of logos, by placing it at the very end it shows the consumer that on top of being a gold medal worthy product it also is effective almost immediately.The only thing that discredits this claim is that the Pantene product, which is a moister renewal, is compared to a non-conditioning shampoo. Aside from what the product was compared to, the claim still adds logic on to reason to use this product. When it comes to comparing your advertisement for Sleek and Shine to the Pantene advertisement it seems that Sleek and Shine has its positives, but there are things that could defiantly be improved on. One of the major differences from your advertisement compared to Pantene is Garnier’s us e of logos.The Sleek and Shine formula shows scientific evidence to back your claim of a three-day seal of sleekness. Also by including showing an actual picture of the raw materials used to make your new formula it makes it seem more logical that the product really works. Unfortunately one of the biggest down falls to your strongest rhetorical devices is the size of the text as well as layout. The fact that everything is so small these great details about the product can easily be over looked, resulting in less of a response than you should obtain.In addition to the use of logos in the Sleek and Shine hair care we see a use of pathos. This use of emotional appeal those who want a product that works, but is also eco-friendly. By using a deep blue sky with bright white clouds and a bright green bottle it conveys the idea for the consumer that this product is natural and pure, resulting in a positive effect on your hair. This pure outlook may also result in a happy reaction from clien ts because there are not unknown products being put into use on their body.Once again although this thought of purity can be illustrated to consumers, the layout still creates problems in the advertisement. A simple correction that could be applied to solve this problem would be to include information made about its natural recourses in a bigger and bolder text. One last place that your product may need to be overlooked to be revised has to do with the use of ethos. Although there is lots of scientific evidence to convey some sort of credibility, there is no direct evidence like testimonials or a quote from a credible source giving feed back on how well your product works.However one good thing that does work for this advertisement is that by not having a credible source like an Olympian it makes the product seem more relatable and that it is a product for the everyday woman. Over all as an advertisement the Sleek and Shine product seems to be portrayed as a top product, but only if you look closely into the ad. Although the good news is that with a few slight revisions and rearranging this conclusion that this is a top product will jump right off the page and into a consumers head to influence them to buy your product.

Iqbal’s Theory of Knowledge Essay

Iqbal cannot be classed under any of the three schools of philosophical thought: the empiricist, the rationalist or the intuitionist. In his theory of knowledge, sense perception, reason and intuition, all are combined in an organic whole. He knew full well that light from one direction alone could not illumine the whole of reality in all its manifestations. The ontological problem needs to be approached from all angles, scientific and religious, in order to secure some articulate, luminous and well-established grounds. It is in the light of this view that he advances his theory of knowledge, which promises both direct evidence and indirect experience of God or Reality—the former by intuition or immediate experience and the latter by reflective thought. Rationalism, though not admired, is not wholly condemned and discarded by him. On the contrary, according to him, if rationalism is not divorced from concrete reality, it represents truth. This is visible from his own attitude and is also betrayed by his admiration for prophets and mystics and non-mystic rationalists, whose quest and yearning for a coherent system of ideas resting on a rational foundation and rendering religion more secure and fruitful is well-known[1]. He admits and justifies the metaphysical methods. In his words, â€Å"Now since the transformation and guidance of man’s inner and outer life is the essential aim of religion, it is obvious that the religious truths which it embodies must not remain unsettled. No one would hazard action on the basis of doubtful principles of conduct. Indeed, in view of its function, religion stands in greater need of rational foundation of its ultimate principles than even the dogmas of science. Science may even ignore a rational metaphysics; indeed it has ignored it so far. Religion can hardly afford to ignore the search for a reconciliation of the opposition of experience and justification of the environment in which humanity finds itself. â€Å"[2] But rationalism, as preached by Iqbal, is not based upon logical categories or mere abstract representations. Born of and nursed in the realism of purely abstract ideas it is not divorced from concrete, reality. It has a definite function to perform which should not, however, be over-emphasised to the detriment of other knowledge-yielding elements—at the expense of sense experience and other sources of knowledge. Thus, while Iqbal embraces rationalism, he is not prepared to justify it at the cost of sense experience. Abstract thinking apart from the latter is of no consequence and even dangerous. He criticises Socrates, Plato, Mu’tazilites and other thinkers for avoiding visible reality as unreliable and misleading. Socrates restricts the field of inquiry to the human problems particularly to morality. â€Å"Trees†, he says, â€Å"can teach me nothing. † Even within the human field he believes knowledge is possible only through concepts. [3] Only reason could give true and ultimate know-ledge; sensation gives only imagination or at the most belief. Plato also accuses sense-perception as capable of giving mere opinion and not real knowledge. He rests all knowledge upon pure reason and weaves the whole fabric of Supreme and Ultimate Reality out of ideas, taken as Eternal and Really Real. This attitude towards sense-perception is not without a parallel in the subsequent thought. Ibn Rushd and Al-Ghazali, the former while defending and the latter while attacking Greek Philosophy, have troddden the same path as far as the avoidance of empirical reality is concerned. Iqbal attacks Ibn Rushd as well as Al-Ghazali. He contends that Ibn Rushd, through his doctrine of Immortality of the Active Intellect, takes a view opposed to what the Qur’an has to say about the value and destiny of the human ego, and thus obscures man’s vision of himself, his God and his world. Similarly, Al-Ghazali’s philosophical scepticism is held by him as an unsafe basis for religion; it is also not wholly justified by the spirit of the Qur’an[4]. All this shows that Iqbal is in favour of taking full congnizance of the visible and concrete reality. He does not encourage man’s contemplative spirit to the extent that it may lead to his withdrawal from the world of matter, which. with its tempora. flux and shifting phenomena, is organically related to Ultimate Reality. Hence, for the purposes of knowledge, it is entirely inconceivable to turn away from the material world and to withdraw into a purely contemplative circuit. There is no possibility of complete separation or independence of thought from concrete experience. On the contrary, one should take his start from here because it is the mental comprehension of the concrete that makes it possible for the intellect of man to pass beyond the concrete. [5] He invites us to take account of and to be fully awake to the material phenomena with all their passing and changing scenes and sights—heaven and earth, sun and stars, clouds and mountains, deserts and oceans. They are the signs of the Ultimate Reality and it is the duty of- one to reflect on these signs and not to pass by them as if one is like the deaf and the blind, for one who does not see these signs in this life will remain blind to the realities of the life to come. [7] They are the manifestations of Divine Effulgence and reflective observation into their ultimate nature reveals the secret of Divine Reality[8]. As a matter of fact, Iqbal takes an eclectic view of the whole question. He preaches neither reason nor sense-perception exclusively. Sensation being a chaotic jumble, upholds Iqbal, cannot lead to knowledge. It is reason that imparts harmony, organisation and coherence to this chaotic jumble and moulds it into a knowledge-yielding pattern. He pleads for reflective observation and scientific experiment. He takes full advantage of modern empirical science, though he never stops short at the visible aspect of Reality as the last word in the realm of existence. The sensible Reality is only a symbol of the Ultimate Reality, and the empirical attitude would bring us into contact with it. Qur’an also takes both the conceptual and non-conceptual attitude towards existence. It recognizes the rationalistic attitude as the cause of the superiority of man over angels, and goes on to say that man has the ability to name things which endows him with the power of capturing them intellectually and thereby rising in the level of existence. But concepts here are not abstract logical entities. They are based on facts of sensation and are indissolubly united with the sensible and observable aspect of Reality. In other words, the knowledge of things is described by Qur’an as the knowledge of names. [9] Again, Qur’an repeatedly invites man to take acount of the physical phenomena. As lqbal puts it, the Qur’an â€Å"sees in the humble be a recipient of Divine Inspiration and constantly calls upon the reader to observe the perpetual change of the winds. the alternation of day and night, the clouds, the starry heavens, and the planets swimming through infinite space†[10]. Iqbal fully agrees with the non-classical attitude of Qur’an and develops his own theory in consonance with it. Qur’an has a place for both metaphysics and empirical sciences. And it is through metaphysical search-light that Iqbal examines scientific researches and develops his own theory. But Iqbal is fully alive to the limitations and short comings of knowledge gained through the normal channels. Firstly, scientific investigation and analytic thought have inherent limitations which are unavoidable. Scientific analysis is never complete and exhaustive in its nature. Reality is an organic whole. Its parts are united by vital internal connections. This underlying relationship confers a wholeness in the diversities and pluralities. Analysis would select a part of reality which, when taken apart, would become lifeless, shorn of the qualities it has by virtue of its integral position within a whole. It is rendered meaningless apart from its relations, as a part separated from its pattern, a single dot or line taken out from the whole picture. Besides, analysis because of the immense complexity of its object can never attain ideal completeness. The ideal analysis involves the description of all the constitutive elements of a subject. It fails if any single element escapes notice or the units reached in the process are not ultimate. However, such an ideal cannot be accomplished, hampered as we are by our limitations. If we go a step further we find that the defect of analysis would also distort synthesis which is based upon it. In synthesis those elements only are combined that are discovered in the process of analysis. Thus the incompleteness of analysis results in the incompleteness of synthesis. It is obvious that an object discovered in this manner is not what it actually is but merely what it is mentally cons-trued. Even if the completeness of analysis is taken for granted, what we cannot afford to overlook is the importance of the vital inner connections underlying the whole reality, which are lost through the analytic procedure. Spaulding, who believes that the whole is nothing but â€Å"the parts and their properties and the relations relating the parts and the possibly specific properties of the whole,†[11] has tried to remedy this defect of analysis. He asserts that the knowledge of the parts when accompanied with the knowledge of their relations could give the knowledge of the whole. This assertion carries some truth in the mechanical realm but is futile in its application to the knowledge of an organic whole. The properties of the whole can be known from the observation of the behaviour of the whole as a whole; analysis does not disclose them. â€Å"‘[12] Iqbal has kept this fact in view and does not over-emphasise the role of the analytic method, though he assigns to it a legitimate place in the practical domain. According to him, empirical sciences give a sectional and fragmentary knowledge of reality which, though trust worthy, verifiable and even useful so far as the prediction and con trol of events of nature go, does not explain Ultimate Reality in its entirety. Glorify as they do in an artificial, selective and sectional process which uses concepts relatively applicable to different levels of experience, they fail to give the complete view of Reality. [13] It is an irony that our analytic thought first puts a veil on the face of Reality[14] and then endeavours to penetrate through it. Its path is zigzag and intricate; its approach and progress are gradual and slow. [15] Yet another difficulty besets the knowledge of ultimate reality. The subjective element, as the constituent element in the sensible Reality, has rendered the really Real unknowable. Kant goes so far as to reduce even space and time to subjective modes or forms of apprehending Reality; they are no more objective realities, empirical concepts or outward intuitions. They are merely the constructions or forms of inner sense, the necessary a -priori representations under-lying all outer intuitions. [16] The manifold of senses when it reaches us, has lost its purity; in order to reach us it has to fulfil the formal conditions and is bound to pass through the coloured glasses of space and time. â€Å"The thing in itself is only the limiting idea. Its function is merely regulative. If there is some actuality corresponding to the idea it falls outside the boundaries of experience and consequently its existence cannot be rationally demonstrated. â€Å"[17] Iqbal also believes that serial time and space are subjective and not objective realities. [18] But he disagrees with Kant in so far as the acquisition of the knowledge of Ultimate Reality is concerned. The Ultimate Reality lies outside the normal level of experience, inaccessible to sense-perception and pure reason. But the normal level is not the only knowledge-yielding level. [19] Though Iqbal is convinced that serial time and space ate subjective, he departs from the view that they are the final and inflexible mental forms determining and limiting all knowledge. He takes the view that our intuitive experience is not determined and systematised by space and time. When we dive within our own self and pass from sense-perception to intuition of the self, we perceive Reality, not as a concept or intellectual onstruction, not as a solid block or substratum underlying or holding together all experience, but as a dynamic and creative flow living in pure duration in which time is divested of spatiality and appears in its organic wholeness. However, it is no less true that this stage is attainable only through profound meditation, when the appreciative self gets the upper hand and all its potentialities are unfolded. It is now that the psychological experience expands into the intuition of Ultimate Rea lity—God. It discloses Ultimate Reality as a flux, a dynamic and creative flow that involves a progressive synthesis of various stages, in which life, thought and purpose all interpenetrate to form an organic whole. [20] Iqbal identifies intuition or immediate experience with love. Intuition or love would unfold to him new spheres of illumination, wherein unroll vistas of Reality comprehending Divine Presence itself. In contrast, the knowledge yielded by intellect is sectional, piece-meat and fragmentary because it is involved in the labyrinth of space and time. The knowledge through intuition is not imparted partially and byinnuendo. It is grounded in the deeper and higher self of man. It is incorporeal and eternal and leads directly to the incorporeal and the eternal. [21] Knowledge through love or intuition means knowledge through the heart, wherein we have change but no succession, pure duration but no serial time. [22] It comes with a surer step, has a higher and more profound air of authority about it and is born out of direct and immediate luminousness. But it should not be construed that intuition is antagonistic to analytic thought or intellect. Love and intellect both aim at the knowledge of reality and differ only in the courses they adopt. The intellect grasps and views certain parts of reality as abstracted from the whole; it gives only the temporal aspect of reality. Intuition reveals the reality in its wholeness and fulness. It is the method which takes things as a whole without waiting for analysis. Through a comprehensive grasp it gives the deepest truth. It forms that point of vantage which affords a perspective of the whole domain of Reality. Rather, it is the gateway at which Truth and Reality â€Å"rap and knock and enter our soul. Intuition and intellect together may be visualised as a double-edged sword in man’s hand. With one edge he invades the Ultimate Reality; with file other he invades the Universe. In other words, the ego has two eyes: with one eye he sees and approaches the inner and invisible Reality, with the other, the visible Reality. If the ego sees with one eye, it commits a great sin; if i t uses both eyes it reaches its destination. [23] Neither of them constitutes the exhaustive method or the only road to truth. Both should be employed and potentiated in the pursuit of exhaustive knowledge. They have a common source and are complementary to each other. Intuition is only a higher developmental state of intellect, and in order to view Reality as a whole it is necessary that we supplement intuition with intellect. [24] Intellect, when it is fused with love, becomes, as it were, illuminated by Divine Light; similarly, love when buttressed by intellect becomes more powerful and potent. [25] Knowledge based entirely upon reason and intellect, the intricate labyrinth of abstract reasoning, can lead to that articulation of beliefs which constitutes proof and demonstrated knowledge. But unless intellect is supplemented with intuition, this knowledge would become narrow, partial and lifeless and would lead to stagnation and pedantry. Intuition is its life and spirit; it is its â€Å"ruh ul-qudus† without which it would be reduced to a mere magic show, too impotent and crippled to lead us on to fruitful results. [26] Intellect, if not guided by love, becomes devilish or satanic—an evil force. It generates darkness and leads the world to blind power, chaos and destruction. Unanimated by love it is dead and lifeless, and its arrow, unguided as it is, flies without aim. 27] Let it be quickened and guided by intuition, love, yearning, and it shall yield knowledge par excellence—good, rounded and indispensable knowledge—knowledge which is power, encompassing heaven and deriving light from the stars, which contains the description of the whole existence and to which is related the destiny of the whole of existence. Intellect infused with intu ition gives celestial and divine knowledge. [28] Intuition or love is thus the very law of life and regulative power. It expands and enriches personality, and confers vision. At the same time, it is corrective of intellect and abstract thought, of science and common sense. If the above analysis is correct, the unqualified dismissal of the role of intuition or love in the achievement of knowledge as unscientific by the apostles of reason would appear to be highly unreasonable. Though intuition is a mode of dealing with Reality in which sense-perception has no part to play, yet it gives knowledge, which is as concrete as that yielded by any other experience. [29] Intuition has its peculiar characteristics which differentiate it from intellect and sense-perception. They can be enumerated as follows: 1. It gives the direct and immediate experience of Aboslute Reality or God. â€Å"God is not a mathematical entity or a system of concepts mutually related to one another and having no reference to experience. [30] Intuition gives the experience of God as sense-experience gives the experience of perceptible reality. And as regions of normal experience are subject to interpretation of sense-data for our knowledge of the external world, so the region of mystic experience is subject to interpretation for our knowledge of God. [31] 2. Mystic experience is characterised with un-analysable wholeness.  It gives reality as an indivisible organic unity, not as broken segments with many missing links. The reason is that it does not entangle itself in a sectional treatment of reality, which would allow only a selective study of certain parts of its visible aspects. This modus operandi is the de-light of rational consciousness, which specialises in analysis and synthesis as dictated by the practical needs of adaptation to our environment. [32] As for example, out of the innumerable sense-data in a room, our rational consciousness selects only that which on synthesis would yield us the single experience of a table. 33]In mystic experience which includes the cognitive element in its minimum degree, there is no possibility of such analysis. It is unique in so far as it ranges beyond these frontiers and brings us into contact with the total passage of reality, in which all the diverse stimuli run into one another forming a single un-analysable unity, and in which the ordinary distinctness of subject and object does not exist. [34]But we should not run away with the idea that mystic experience is some â€Å"mysterious faculty†[35] having no continuity with ordinary consciousness, as maintained by William James. 3. God or Ultimate and Perfect Reality is both immanent and transcendent. He not only permeates and encompasses the universe but also His domain rolls beyond it. He is the unique Other Self that transcends and encompasses the private personality of the finite individual Self. Mystic experience brings the mystic into direct communion with God, â€Å"momentarily suppressing†[36] his own individuality. He is for the time being submerged in Supreme Reality and loses consciousness of himself as a distinct and private personality. But he emerges from his experience all the richer for in this brief moment of intimate association with God he has perceived Him as an Independent Other Self and as a Concrete Individual. It is, therefore, erroneous to presume that the mystic state is â€Å"a mere retirement into the mists of pure subjectivity. â€Å"[37] Far from being so the contents of this experience are as objective as the knowledge yielded by an ordinary social experience. This may sound strange because we tend to believe that all objective experience must necessarily stem from sense-perception. But it is an extremely fallacious view. For, if it were true, we could never be sure of the reality of our social experience in so far as we know others as conscious beings. Granted that the knowledge of visible reality is based on sense-perception. granted also that the knowledge of our own inner and outer self is based on inner reflection and sense-perception, but when it comes to the knowledge of other conscious beings as such we are undergoing immediate experience—we are inferring the existence of a similar consciousness in them on the analogy of our own emotional states, which are exhibited by the two of us by similar physical movements. We do not tarry to work out or belabour the analogy in our daily lives; but the knowledge that the individual before us is a conscious being floods our mind as an immediate experience, which is further supplemented by his response to our signals a fact which gives completeness to our fragmentary meanings. We never entertain any doubt about the validity of this knowledge because of its inferential quality. In the ultimate analysis the mystic and the social experience are parallel to each other; and they- therefore belong to the same category. 4. The mystic experience is direct and immediate and hence does not lend itself to communication as such. it is feeling rather than thought, but like all other feelings it has a thought element which gives it direction and shapes it into an idea. it has two aspects: non-temporal and temporal. The non-temporal aspect is feeling, whereas the temporal aspect is idea. The non-temporal aspect is also not without a sense of direction. Feeling is outward-pushing as idea is outward-reporting.  Feeling is ever directed towards something that is feeling, some objective which transforms its characteristic instability into stability. It gives the direct vision of reality, But mystic experience, untouched as it is by discursive intellect, would not lend itself to transmission in logical forms. Nevertheless it seeks expression in thought and can be conveyed as interpreted by the prophet or the mystic who has experienced it. [39] 5. The mystic eperience reveals Reality as an eternal whole unbounded by past and future, as a single eternal now. nd establishes the unreality of the serial character of space and establishes the unreality of the serial character of space and time. But this state does not abide. It gives the vision of reality and soon fades away leaving a sense of authority behind it. [40] â€Å"Both the mystic and prophet return to the normal levels of experience; but with this difference that the return of the prophet may be fraught with infinite meaning for mankind. â€Å"[41] The path to intuition, according to Iqbal, lies through religion. The intuition of the self as a psychological experience is approach-able to all even at the normal level. But the higher intuition or the intuition of God is achieved gradually through a definite course only as the religious consciousness expands in intensity and richness. It consists of three stages, faith, thought and discovery. The first is the period when the individual, through his adherence to the unconditional command, cultivates self-discipline. Here we have the undemurring surrender to Divine Law without the interference of reason or logical demonstration. It enables man to find his niche in the set-up of political and social life. But so far as the evolution of man’s inner self is concerned it is of no consequence. This stage leads to the next where reason and rational understanding manifest themselves as the source and ground of the authority of discipline, thus basing religion on metaphysics or philosophy. This is followed by the third and highest stage where philosophy gives place to psychology and the individual develops a yearning to attain direct contact with Divine Reality. It is here that religion becomes a matter of assimilation of life and power; and the individual achieves a free personality, not by releasing himself from the fetters of the law, but by discovering the ultimate source of the law within the depths of his own consciousness†. [42] The Book is not imposed as something external but is revealed to a prophet. It is the period of discovery or intuition. â€Å"The climax of religious life, however, is the discovery of the ego as an individual deeper than his conceptually describable habitual self-hood. It is in contact with the Most Real that the ego discovers its uniqueness, its metaphysical status and the possibility of improvement in that status. Strictly speaking, the experience which leads to this discovery is not a conceptually manageable intellectual fact: it is a vital fact, an attitude consequent on an inner biological transformation which cannot be captured in the net of logical categories. It can embody itself only in a world-making or world-shaking act; and in this form alone the content of this timeless experience can diffuse itself in the time-movement, and make itself effectively visible to the eye of history. It seems that the method of dealing with Reality by means of concepts is not at all a serious way of dealing with it. Science does not care whether its electron is a real entity or not. It may be a mere symbol, a mere convention. Religion, which is essentially a mode of actual living, is the only serious way of handling Reality. â€Å"[43] Science deals with concepts, factual reality or the â€Å"causality-bound aspect of nature†, but the physical, sensible and external causality-bound aspect of nature does not exhaust the realm of Reality. The other aspect of reality is not less important than the visible one. It invades consciousness from another direction. untouched by rational thought dealing with the optically present universe. This broad path can be opened through religion only, because religion concerns itself with deed, which is the outcome of the constant attitude of man’s whole personality or structure to reality. The deed, â€Å"i. e. the control of man’s physiological and psychological processes†, is dynamically related to reality and prepares the finite self for immediate association with Infinite Ego. [44] Hence, religion, as lqbal would have it, is not a mere collection of dogmas or theological formulae: â€Å"Conservatism is as bad in religion as in any other department of human activity. It destroys the ego’s creative freedom and closes up the paths of fresh spiritual enterprise. â€Å"[45]Religion in its highest manifestation does not imply the life-denying and fact-avoiding attitude. It does not work as an external imposition on the free and spontaneous expression of human personality. On the contrary, it is the open sesame to fresh and mere fruitful directions to communicate with the Ultimately Real. It awakens and actualizes the level lying close to the normal level, directing one’s vision to the inner side of the self. It regenerates the inner powers and possibilities of the human self. It expands and enriches the fields of human thought and emotion. It unlocks fresh spiritual sources. During this period man gets the power to overcome his intellectual reconstruction and to penetrate the crust of causal sequence and spatio-temporal manifold. He comes into contact with the everlasting and eternal source of life and power. Here we have a picture of Iqbal’s theory of knowledge in which he endeavours to give us a clue to the Ultimate Reality. Whether the perfect knowledge of the actual and The Ultimate Reality, of the final nature and essence of things is possible is a very subtle question. Iqbal’s answer to it is an unhesitating, bold and optimistic affirmation. Reality can be known, grasped and comprehended not only in its partial and fragmentary aspect but also in its completeness. The great merit and virtue of his theory lies in the fact that he does not adopt and exalt any one method at the cost of the others.

Early Theory Example

Early Theory Example Early Theory – Term Paper Example Emotion theory I think the theory of James–Lange theory is probably the best known of all theories of emotion, if for no other reason than that it has generated a controversy that has spread from the 19th to the 21st century. Perhaps because of this it has also acted heuristically and stimulated other theories and much research (Cannon 106). He characterized, rightly, the everyday way of theorizing about these emotions as being:we mentally perceive somethingThis produces a mental affect emotionThis produces some bodily expression. James argued that the bodily changes follow directly the perception of the existing fact, and that our feeling of the same changes as they occur IS the emotion. For instance, in terms of the everyday theory, rather than face some public performance to which we are unused at this point we become anxious and then have butterflies in the stomach, tremble, stutter and so on. In James’s terms we face the public performance, have butterflies, trembl e, stutter, and as a result feel anxious (Cannon 109). James was making a clear volte-face on previous thought, the guts of his theory depending on the view that the visceral discharges associated with some external situation actually lead to the emotion as we know and experience it. Support for this theory was based largely on introspection. The argument can be reduced to a few main points. James asserted that any sensation has extremely complex physiological manifestations and that these are all felt, some obviously, some more obscurely. We imagine some strong emotion and then try to push from consciousness all feelings of the bodily symptoms associated with it (Cannon 115). If we do this successfully, then in James’s terms there will be nothing left; the emotion will be gone. He cited many examples of how everyday situations lead to these complex, strong bodily feelings (seeing a child peering over the edge of a cliff, for example) and argued that his case is supported by the idea of how easily we can classify both normal and abnormal behavior according to bodily symptoms. In conclusion, this theory argues that afferent feedback from disturbed organs produces the feeling aspect of emotion. Any cortical activity that comes from this feedback is the emotion itself. It should be remembered that James not only emphasized the role of the viscera in emotion but also gave a similar role to the voluntary muscles. This laid the groundwork for a search for bodily patterns in emotion and for theories that stress the significance of facial expression in emotion.Work CitedCannon, Walter. "The James-Lange Theory of Emotions: A Critical Examination and an Alternative Theory". The American Journal of Psychology 1997 (39): 106–124.