How do US auto firms evaluate the comprehensive and long term Dissertation

How do US auto firms evaluate the comprehensive and long term viability of investing in Information Technology projects that len - Dissertation Example Aptness of the process of decision making is justified by the methodological fitness of the decision to the demand of the concerned situation, reliability of the evidence used for decision making, relevance of the decision to context, transparency in the findings and the extent up to which consensus reached within the decision making individuals. In this paper the mixed method of research has been compared with quantitative and qualitative methods of research. Result of this comparison has been used to study the different models of decision making and the most preferred method of research has been described (Baba & HakemZadeh, 2012). The rational model The neoclassical theory of microeconomics is based on the assumption that man is a rational economic agent and is an informed decision-maker. This process shows involves four different steps, intelligence, design, choice and review. Intelligence of an individual or an organization helps them to find the appropriate occasions for decisi on making. Design of the decision making process allows them to invent new ways and analyze all the probable ways to choose the course of action. It helps in selecting some particular line of action from the available range of choices and review of the choice made helps in judging the outcomes of the decisions made in the past. In the classical model or the model of perfect rationality, numerical values are used to determine the level of utility of each of the alternative options which are then used for the process of decision making or during ‘choice phase’. The alternative choice that provides the maximum amount of utility (subjective level of utility depending on the decision maker) is selected. In business organizations, implementation of the rational model of decision making entails the following assumptions involving the managers in the organization. These assumptions include knowledge of all likely alternatives, awareness of the expected consequences of each of t he alternatives, having a predetermined and organized preference set corresponding to all the consequences and finally, having strong computational ability and deep insights to compare these consequences and determine which one of these is the most preferred (Turpin & Marais, 2004). The model of bounded rationality The notion of bounded rationality explains that while individuals make decisions, rationality of their behavior is limited by three important factors; availability of access to information, cognitive precincts of human minds, and time constraint within which the decision has to be made. According to Simon (1979), the leaders in an organization always do not make completely informed choices. In many occasions they make choices on the basis of available information and the insights and forecasting capabilities of the decision maker. Therefore, the choice made by these leaders is not always the optimal choice. Rational behavior by human beings is mainly influenced by two fac tors; the situation in which the decision has to be made and â€Å"the computational capabilities of the actor† (Turpin & Marais, 2004, 147). Study of rationality of human behavior has become easier since the study can be made within these

Fourth Amendment Exceptions Summary Essay Example for Free

Fourth Amendment Exceptions Summary Essay The Fourth Amendment of the United States Constitution requires that no search or seizure shall be carried out unless a warrant has been issued. The exceptions are: searches with consent, frisks, plain feel/plain view, incident to arrest, automobile exceptions, exigent circumstances and open fields, abandoned property and public place exceptions (Harr, Hess, 2006, p. 219). Consent to search any property must be given by t actual owners or, as set forth in the United States v Matlock (1974) by a person in charge of that property. If, for instance more than one person owns a property, only one of those individuals must give consent. There are exceptions to that rule as well. Only commonly shared areas of that property may be searched (Harr,Hess, 2006). Take for instance a family living in an apartment which comprises of a husband, wife and sister to the man. The sister would give consent for common areas, such as the living room, den, kitchen, and bathroom, to be searched and she cannot give consent to allowing the bedroom of the brother and sister in-law to be searched. The husband, on the other hand, could consent to having the bedroom searched because it is there joint bedroom and is not off-limits to him. Other conditions on the searches incident to arrest exception include the use of force, the search of other individuals with the arrested individual, searching the vehicle of an arrest person, contemporaneousness and inventory searches if a government agent has probable cause to believe the vehicle contains contraband or evidence of a crime without a warrant because in the time it would take to get a warrant, the car, driver and contraband or evidence could be long gone (Harr, Hess, 2006. p. 231). The 1981 case of Robbins v. California saw the justifications for searching without a warrant. Those specifications include that the mobility of vehicles produce exigent circumstances.

St John of the Cross A Mystic for the 21st Century

St John of the Cross A Mystic for the 21st Century Regnum 146874Â   Human beings have always cultivated a desire to meet God, to question him, to know his thoughts, to find out his plans. How to find him? Where can we meet him? In ancient times it was believed that the ideal place would be the peaks of the mountains. All nations had their sacred mountains-meeting places between heaven and earth, the abode of the gods and goal of human ascent-for the Greeks, Olympus; for the inhabitants of Mesopotamia, Ararat; for the Ugarits, the Tzaphon. Israel also shared this belief. Abraham, Moses, and Elijah had their strongest spiritual experiences on the mountains: Moria, Horeb, and Mount Carmel. Saint John of the Cross follows in such a tradition. But how could one consider John of the Cross, a 16th century mystic in the scholastic tradition, as having relevance for the 21st century? McGinn, quoting Henri Bremond states; In short, it is not possible to ignore the mystics without disowning ones self. (McGinn, 30) what I believe John offers is a spirituality th at attempts to transcend oneself, comes out of ones experiences and moves close to divine union by forsaking self in relation to others and to God. Essentially, I believe John develops an existential approach to spirituality which offers a hand for the parched lives in modern society. Known as a great advocate of St John of the Cross, Thomas Merton remarked, [T]hese words I underlined, although they amazed and dazzled me with their import, were all too simple for me to understand. They were too naked, too stripped of all duplicity and compromise for my complexity, perverted by many appetites. (Egan, 62) How difficult is it to understand simplicity? In the 21st century, increasingly so. Our lives have become so complicated and dominated by a cacophony of soundbites, images and false truths that we seem to be further from finding God than ever before. It was the Canticle I glanced at while seated in the school chapel. A joyful piece of poetry full of light and far from the Dark Night of my earlier knowledge of John of the Cross. If ever I needed a sign it was on the feast of St. John of the Cross as I sat taking a deep breath removed from the hectic business of a days work. Oh to be a mystic, shut away from the hustle and bustle of life engaged in prayer, spiritual reading and gentle manual work. Such a view of the life of a mystic I am certain is common, yet far from reality. Sitting reflecting on the life of John of the Cross I was intrigued by how busy he was, how engaged in lifes activity. Further, I became aware of a saint for diaconal ministry and for a personal spirituality based on liberation and freedom. What Martin Heidegger would refer to as anticipatory resoluteness. Heidegger says that the intelligibility of Being-in-the-world expresses itself as discourse (Heidegger, 204) That discourse for John is with God and aids a transformation from self to other. For John, conversion is what the contemplative life is all about.[1] Of course, John came from a family of converts to Christianity, as a converso he descended from Jewish converts to Christianity. While his early family life is well known; the rejection of his father by his noble family for marrying his mother who was of a lowly class, the poverty, destitution and homelessness following the death of his father. It is apt to consider such biographical details to come to an understanding of how he developed a self-sacrificial approach towards life. At fourteen, John took on a job caring for hospital patients who suffered incurable diseases and madness. There is little reward for such tasks. For John he discovered his love of life and of God. Such love of God sustained him throughout his prison experience following his contact with Teresa of Avila and his agreement to join her reform movement. John supported her belief that the Carmelite order should return to its life of prayer. After nine months in prison John managed to escape taking with him his unf inished poetry. Ascent of Mount Carmel and Dark Night of the Soul later became two of his books of practical advice along with A Spiritual Canticle and the Bridegroom Christ. His works were never intended to be published, they were merely aide memoirs to help initially the members of the order and others develop in their love of God. Initially John intended the reader to interpret his poetry for themselves. However, like Jesus before him John was prevailed upon to explain and help others to understand. Indeed, in the prologue to the Ascent John makes reference to others who will be attempting to guide directees towards the summit. He says they understand not themselves and lack competent and alert directors. (Ascent Prologue, 2) In the prologue to the Ascent, John indicates his principal sources: I have to say, or at the least, in that which is most important and dark to the understanding, of Divine Scripture; for, if we guide ourselves by this, we shall be unable to stray, since He Who speaks therein is the Holy Spirit. (Ascent Prologue, 2) While predominantly from the New Testament John makes reference to over 1300 scriptural quotations from almost every book. He seems to have known the Bible from heart and he twists and moves such knowledge of the scriptures with his understanding of life and love of God. Shaped, as it was, by his very experience of life. John bases his entire doctrine upon well-established dogmatic facts; nature of God; nature of man; mans purpose and the means by which one gets there. In the Ascent John begins his climb to the summit of divine union with the dark night, essentially a purge of the sensual self to develop passivity and reception of Gods will into our lives. It is no happy accident that John makes reference to a young Tobias from the Old Testament; (Tobit 6:4-5) In the first (night) he commanded him to burn the heart of the fish in the fire, which signifies the heart that is affectioned to, and set upon, the things of the world; which, in order that one may begin to journey toward God, must be burned and purified from all that is creature, in the fire of the love of God. And in this purgation the devil flees away, for he has power over the soul only when it is attached to things corporeal and temporal. When one considers the materialism and the need now mentality in the culture of todays world a brief reflection upon the need to purge oneself of desire of all things seems ever more pressing. As we anticipate the inauguration of Donald Trump as president of the United States the rise of populism creates an energy and drive which at the same time drives a wedge into society. Ghetto mentality has been seen in Warsaw and we neednt spend too long considering the cause of that or the horrific outcomes. So what fills the void when we exorcise Twitter, Facebook and things of no lasting value? John gives us prayer. However, he insists it is not removed from the rest of life nor is it measured in time or quantity. Instead John gives us a life of prayer to help save us from evil, or at least the inordinate indulging of desires that injures the soul. Nothing is evil in and of itself. It is ones attitude. Todays society has seen an inordinate growth in mindfulness, a need for alternative spirituality and a wholesale rejection of the institutional church, at least in the West. Even Apple load, by default, a Mindfulness App on every iPhone they ship. By July 27th, 2016 they had shipped 1 billion units; one billion souls potentially saved by a single trans global corporation, all in the space of nine years. If only Jesus had met Steve Jobs down by the shores of Lake Galilee. One hundred years previously William James raised the same issues in his Gifford Lectures at Edinburgh University, Varieties of Religious Experience, or that John of the Cross and his interest in psychology and human nature got there 400 years before James? In lecture IX and X James refers to Conversion and a need to transform ones soul from sickness to wellbeing. Ironically, James work was utilised by Alcoholic Anonymous some 25 years after his death to help treat sick souls. (Bevacqua, 440) Ones addiction may be al cohol but there is also a plethora of addictions for which one must seek healing. Egan states: For John of the Cross, the journey of The Ascent of Mount Carmel is but a prelude to the love that blooms in a heart that God has freed. Genuine freedom comes not through ones own efforts-the active nights. For John of the Cross, liberation from disordered attachments comes fully and finally through the purifying contemplative dark nights-the passive nights-that follow on what is described in The Ascent of Mount Carmel (Egan, 67) There truly is nothing new under the sun. Consequently, Johns writings are neither a commentary nor a manual for those who devoted their lives to God in an enclosed convent or monastery. They are for every one of us who seek with a sincere heart the best way to spend our lives on earth. Freedom to be and freedom from is alluded to by Johns Ascent of Mount Carmel and his Dark Night of the Soul. According to St John [H]uman nature can never attain to the ontological status of Being Itself inasmuch as it can never assume the divine nature (even while participating in it), the perpetuity of its becoming -that-always-verges-on-being remains an inviolable aspect of its created nature. Mondello, 2) Simply put, we are always moving towards God (or away from), we can never Be God, or attain divine unity. Within existentialism Mahon OBrien argues for the structural and thematic coherence of Heideggers movement from authenticity to the search for an authentic free relation to the world as captured by the term releasement. By demonstrating the structural and thematic unity of Heideggers thought in its entirety, OBrien paves the way for a more measured and philosophically grounded understanding of the issues at stake in the Heidegger controversy. (OBrien, 119) In respect of St John detachment is grounded in his desire for self-sacrifice. It is simply the attitude that makes us value things in their true light before God and use them as He intended. For John the ontological is deeply radicated in the eschatological. Becoming is inexhaustible, for becoming, as such, occurs in eternity. Does John attain the summit? It would be most unlike his character to admit so. Detachment is necessary in, did ministry or indeed in the lives of all Christians. Who is my God? That which is worshipped in the temple of Mammon situated in a shopping centre near each of us? Or the one true God revealed in the scriptures? It is in the prophet Zephaniah that the word poor is used with a new connotation: it indicates not only as a social and economic situation but, above all, an inner religious attitude. For Zephaniah, poor is he who, having no security, trusts entirely in God and submits to his will. John offers us a window through which to gaze at the mountain, but we, as being s in the world, must take the steps to climb that mountain. There is no doubt that St John of the Cross must be read repeatedly and frequently. As a mystic he experienced lifes truly hard knocks, he lived his life in service of God and found love of God in doing for others. If there was ever a sign I received in November 24th 2016 then it was to begin to discover the depth and reality of John, and in doing so I share in some small way the incredulity of Thomas Merton who despite his deep desire to know John found his words, all too simple for him to understand. Saint John has the final word if anyone is seeking God, the Beloved is seeking that person much more. (LFL 3.28) Bibliography Abbreviations Saint John of the Cross Ascent Ascent of Mount Carmel LFL The Living Flame of Love Bevacqua, Tony, (2010). William Jamess sick-minded soul and the AA recovery paradigm: Time for a reappraisal. The journal of humanistic psychology: 50, (4): 440 Egan, KJ 2007, Thomas Mertons Approach to St. John of the Cross, Merton Annual, 20, pp. 62-78 James, William, (2012) The Varieties of Religious Experience: A Study in Human Nature. Oxford, Oxford Worlds Classics Kavanaugh, Kieran and Rodriquez, Otilio (Eds.) The Living Flame of Love 1.1; 1.3; and The Spiritual Canticle B, 29.3 in The Collected Works of Saint John of the Cross, rev. Washington, DC: Institute of Carmelite Studies, 1991. McGinn, Bernard The Mystical Tradition, in Woods, Richard and Tyler, Peter.(2012) The Bloomsbury Guide to Spirituality, London: Bloomsbury, 30 41 Mondello, Geoffrey (2010) The Metaphysics of Mysticism:Toward a Theory of Cognitive Transcendence OBrien, Mahon, (2011) Heidegger and Authenticity: From Resoluteness to Releasement, London: Bloomsbury [1]. See The Living Flame of Love 1.1; 1.3; and The Spiritual Canticle B, 29.3 in The Collected Works of Saint John of the Cross, rev. ed., eds. Kieran Kavanaugh and Otilio Rodriquez (Washington, DC: Institute of Carmelite Studies, 1991).

Vodka on Sunday :: essays research papers

Den umulige generation A new study from Berlingske Tidende with 300 Danish managers shows that the new generation has too high expectations and expects to become managing director without even having the experience. 78% of the Danish managers think that the young employees under 30 years are more demanding than others and they do not even want to work overtime. The managing director Erik Sà ¸ndergaard says that there are no connections between the young employees’ effort and the ambition. Sà ¸ndergaard’s solution is that the new employees should know about the job through trainee-posts. Young people are spoiled and it is the parents’ fault. They give them everything they need. And then the young people have never had any confrontations. And when both parts in a relationship want to have a career it is almost impossible. Another managing director Peter Grà ¸nlund sees this development as a positive thing. He thinks that the young employees want higher challenges. And they do not want to do the same thing for a long time. Now there are also a balance between work and private life. This new progress is healthy, but it puts the management under a lot of pressure. The demanding generation has not only got high expectations considering the job alone, they also want friends, a great family and hobbies which are more important than work. Half of the young people in the research would say no to do overtime at work if they had a private arrangement. Money does not even seem to be the biggest deal. They think the companies should hire more employees instead of expecting them to do overtime. This new challenge will take a lot of convincing to do for the politicians, because the generation does not think they owe anything to the society. Vodka on Sunday (An Irish short story) In Fiona Gartland’s short story â€Å"Vodka on Sunday† we experience a family with a faà §ade that they have been living with their entire life together. In this story we see how something you have done in your past can haunt you in generations, and that it can never be disguised or forgotten. â€Å"Vodka on Sunday† takes place in a family of high rank where the father enjoys football on Sundays and the wife prefers to stay at home appreciating a nice drink. The frame of the home with the crystal lamp gives us an impression of a wealthy family.

My Visit to a Jewish Synagogue Essay

When I visited my first Jewish synagogue, I expected it to be very different. My previous experience with religious ceremonies was limited to a few visits to Baptist churches. The most surprising thing for me at this one was, oddly enough, its similarity to Christian services and rituals. I went into the religious visit expecting an enormous difference in the customs and perhaps even in the attitudes of the people attending the service. What I found instead was a religious ceremony very reminiscent of the Christian ones I’ve been to before. To begin, I was nervous about attending a service for a faith to which I did not belong and which was not even part of my heritage. Previously when I had attended Baptist worship, I had gone along or with a member of my family, who belonged to the church. I wasn’t sure how people of a different religion would react to having someone who was not of their faith visiting their place of worship. However, as soon as we walked into the synagogue, the people there were very friendly and not at all unused to having visitors. There was a collection of pamphlets set out for anyone unfamiliar with the Jewish religion and with Sabbath services and there were nametags for us to wear. The people were very friendly, asking us if we would like to know anything more about the synagogue. There were people standing in small groups too talking and catching up with the happenings of the week before. Overall, the interior of the synagogue reminded me very much of a church. The sanctuary was round or possibly octagonal, with the seating also set up in a semicircle. Inside of the sanctuary the atmosphere was different from that in the lobby, more serious I would say. I thought that it was lovely, and smaller than the chapel of any church I’ve ever attended. We were given prayer books as we entered, and when I leafed through mine I found that it was printed from right to left instead of left to right. This threw me off a little, in part because the text inside (the English translations of the Hebrew) were still printed left to right, though the book itself was read from right to left. I sat near the back, a good thing because it was mostly the people participating in the service who sat at the front. I noticed that several of the women had a tallit, or prayer shawl, and only knew the significance of them because of our readings and lessons. Many of the men were wearing a yarmulke as well, though not all of them were. As I looked around the room I noticed the Ark, which holds the Torah scrolls. As I continued to scan the room I also notice the menorah (candelabrum). The rabbi began the service fairly casually, greeting the congregation in English. After the English greeting came a more traditional greeting in Hebrew, and then a song to greet the Sabbath, or Shabbat, which is the word that was used at the synagogue. The Hebrew might have been strange to me, but there were English translations for just about everything in the prayer book, along with the prayers and songs written out in Hebrew. My personal favorite part of the service was the singing. There were two singers, one male and one female. All of the songs were beautiful, and caused me to consider the fact that many religions use songs and music in order to convey their messages. I believe that this is a good practice, because music is a common language, one that everybody can understand regardless of whether they speak Hebrew, or any other tongue. Although I’m not Jewish, I could appreciate the songs at the synagogue for their simple tunes and for the feelings and beliefs that clearly went into their writing and their performing. Also interesting was the way the rabbi tied many everyday events and circumstances into the faith. He discussed baseball in relation to the seder, talking about how his father had loved both things and had given him his own love of baseball and of the traditional supper. Again, though I don’t share the religion, I could understand and relate too much of what he was saying, because our parents shape the way that we all grow and learn and change. After the service, we were invited to share in the refreshments that were provided for congregation members. All of the people present were very willing to answer questions and to discuss the religion and were very open and friendly toward me at all times. My experience at the Jewish synagogue was very fun and enlightening. I gained a lot of firsthand knowledge of a religion I had only studied academically before. I’m not sure that I’ll ever have the chance to attend other types of religious services, but I may attempt to do so in the future. In my opinion, a visit like this one to another religion’s place of worship is the best possible way to learn more about a particular religion, no matter whether it’s for a class or simply to further one’s own personal knowledge.

Acts of Faith

Acts of Faith Introduction Religious multiplicity is among the greatest challenges faced by today’s world (Eboo, 2007). â€Å"Acts of Faith† is a compelling story that gives inspirations from Eboo Patel, who lived with a vision of unity.Advertising We will write a custom book review sample on â€Å"Acts of Faith† specifically for you for only $16.05 $11/page Learn More The book takes us through his journey in life from childhood up to adulthood, including his founding mission of a youth interfaith movement, which would cultivate harmony and togetherness among the youth. â€Å"Acts of Faith† is an excellent piece that is written with a beautiful flow that gives chronicles of confidence and self discovery. The author, Dr. Eboo Patel writes about his journey of faking identity, to portray himself as an Indian, an American, and a Muslim. In the process of trying to forge his identity, he came up with a comprehensive conclusion about the similaritie s between all faiths. As a result, he developed an interfaith group that was responsible for helping the youth understand, and embrace the commonness of their humanity through their different faiths. Through this movement, the author proves that educating a young nation to ignore religious differences and work for the bosom of everyone is the only way for the world to escape violence and interpersonal conflicts. Themes of the Book The main theme of this book is religious fundamentalism. Through this book, Dr. Eboo, the author, covers three main religions that he experienced. He gives to his readership an account of the similarities and differences between the three religions. He then comes up with a general comment to summarize his findings from his experience with different religions. He also covers the theme of unity among people of different religions and races. The author effectively brings out the theme of unity by working to promote oneness in the society, so that everyone can eliminate religious and racial differences and work for a common interest. He initiates this by supporting an interfaith movement among the youth, which he hopes will bear abundant fruits in future. Author’s Background Knowledge that equip him to Author this Book The author of the book, â€Å"Acts of faith† has lived a life that has equipped him with relevant experience and skills to write this book. He is an American Muslim from India, possessing three identities but with one body. He lived an adolescent life that offered him a chain of subsequent rejections of various levels of heritage, as he believed that the three religions in him could never co-exist.Advertising Looking for book review on religion theology? Let's see if we can help you! Get your first paper with 15% OFF Learn More He believed that he could not be an Indian, an American, and a Muslim at the same time; he had to serve one master at a time. He grew up outside Chicago, where he had to succumb to a series of constant barrages of racism that exposed him to bullying and mistreatment. He found himself excluded from the rest of the society because of religion and race. During his high school life, he ignored everything concerning his heritage from the Indian and Muslim religions and worked for his educational success. He did this in a bid to be like the White Native Americans who were around him. When he joined college, he learnt about the â€Å"liberatory† force of politics and the hypocrisies that existed in America. He realized that anger is not a person’s identity. When Yitzhak Rabin was assassinated, Patel watched how young people with raw emotions were recruited by religious extremists who manipulated them into murderers full of hatred (Eboo, 2007). On the other hand, he was facing distinct ideas at different levels of understanding: an American fighting for equality and openness; a Muslim striving to go back to his original teachings of mercy and forgiveness; an Indian with diversity added to the original material. The Author’s main Points and Supporting Evidence The author mainly dwells on how to live with oneness and work for a common interest, despite having a multiplicity of religions and races. He points out that we are all human beings with intrinsic dignity and require to be treated with respect. We are hence the same despite the little physical differences that we may have. He emphasizes on eliminating discrimination against each other. He convincingly shows how young men with bitterness and hatred can be transformed successfully through the society’s faith, and their own efforts into profound leaders who will advocate for peace in the society rather than war and bloodshed. He supports his arguments by saying that by faith peace can be achieved even in societies that have had a lot of unrest. This is through instilling the correct values among the youths so that they can grow up learning to l ive together in peace and work in togetherness. By starting a successful interfaith movement among the youth, he proves his findings about his idea of creating unity and oneness in the society.Advertising We will write a custom book review sample on â€Å"Acts of Faith† specifically for you for only $16.05 $11/page Learn More He says that figures like Osama bin Laden were once troubled youths but ended up as terrorists because they did not find a suitable mentor; instead, they met people who taught them hatred and fed them with bitterness. If they had met a good mentor, they would have never been terrorists; instead, they would have been among the world’s most honored leaders. How the Author Argues his Points Dr. Eboo, the author of â€Å"Acts of Faith† is a convincing author. He argues out his points with sufficient evidence. He employs a persuasive language that can potentially transform his entire readership that has been living with hatred and discrimination of any kind. The author argues his point from a societal point of view. He uses common examples that are likely to be familiar to almost all his audiences. He portrays them in a comprehensive manner, covering each detail, to give his readers the real picture of his meaning, and convey the right message to his target audience. He builds persuading stream of ideas that create a mood of self-reflection to the readers, which help to sink his point home. Ideas that Link to Other Readings in the Course The main themes of this book link with several other readings in the course. The ideas of racial and religious discrimination are also brought out in â€Å"Dreams from My Father† by Barrack Obama. The book by Obama also talks about racial discrimination in America. The author shares an experience with Dr. Eboo; he was born of parents from two different cultures, Kenya and Hawaii, he grew up in Hawaii, in a humble family and later in America. Just like Dr. E boo, Obama lived a life of hope and faith as he wished for a society that did not know any racial and religious differences. Implications for Cultural Diversity and School Leadership Learnt from the Book This book teaches about the need to live peacefully in a society of cultural and religious pluralism. Most schools host students from varied ethnic groups and religious backgrounds. Through this book, school leaders learn to live with other students from a diversity of societies keeping in mind that all human beings are the same; that our physical differences cannot be suffice to justify or cover any level of discrimination. It is hence necessary for school leaders to promote peace among students of different backgrounds.Advertising Looking for book review on religion theology? Let's see if we can help you! Get your first paper with 15% OFF Learn More Audience to direct this book This book best suits ethnics and racists. It is a marvelous book for people whose souls are filled with hatred and bitterness. Acts of Faith will help such people realize their identities. They will also learn how to find fulfillment in these identities as they work towards the common goal. The book can also be directed to leaders who make their decisions and judgments basing on their personal interests and race or religion. Strengths and Weaknesses of this Book Strengths This book effectively and persuasively covers the idea of pluralism among religions and races. It is a fantastic book that advocates for togetherness and oneness of the human race. The author uses a diversity of styles and diction to create the desired mood and convey his message in a way that is convincing to his audience, as he attempts to achieve his goal of authorship. Weaknesses The author makes a general conclusion about the similarities that different races and religions have. He does this basing on only three identities. He does not consider the cultural differences that people have, which are also a cause of discrimination among different groups. He should have considered such factors in his book and provide a lasting solution to them. The book has many story lines, which are incomplete. It covers some ideas at shallow levels. Reference Eboo, P. (2007). Acts of Faith: The Story of an American Muslim, the Struggle for the Soul of a Generation. Boston: Beacons Press.

Using the Spanish Verb Hacer

Using the Spanish Verb Hacer Hacer is one of the most versatile verbs in the Spanish language, and it is used in a wide range of expressions that youll use daily. Although it is often said to mean to make or to do, in context it can refer to almost any activity as well as the act of becoming. Except as a simple question ( ¿hace? can mean something like will that do? and  ¿quà © haces? means what are you doing? or what are you making?), hacer very seldom stands alone. It is almost always followed by a noun. Key Takeaways Although  hacer  often is translated as to make or to do, it can be used in many other ways, including time and weather expressions.The reflexive form  hacerse  can also mean to become or to turn into.Hacer  is irregular in nearly all its forms. Uses for Hacer Here are some of the most common uses of hacer: To indicate the making or creation of something: A number of translations of the verb can be used in English depending on what is being made. Vamos a hacer una pgina web. (Were going to design a web page.)Hizo una casa grande en Chicago. (He built a large house in Chicago.)Hice un libro sobre mi tà ­a. (I wrote a book about my aunt.)El rbol hace sombra. (The tree provides shade.) As a general verb meaning to do: Hacer can refer to an activity in general, or it can replace a verb used earlier. No hizo nada. (She didnt do anything.)Yo comà ­a mucho y à ©l hacà ­a el mismo. (I ate a lot and he did the same.)Haz lo que digo, no lo que hago. (Do what I say, not what I do.)Hice mal en no estudiar. (I did wrong not to study.) As part of an expression or idiom indicating an act of some kind:  ¿Quieres hacer una pregunta? (Do you want to ask a question?)El acto terrorista le hizo daà ±o a mucha gente. (The terrorist act hurt a lot of people.)Hizo pedazos el comprobante. (He tore the receipt into pieces.) In weather terms: Typically, weather terms use a third-person singular form of hacer followed by a noun. Hace frà ­o. (Its cold.)Hacà ­a viento por todas partes. (It was windy everywhere.) In time expressions: Typically, hace is followed by a period of time to indicate how long ago something happened or started. El dà ³lar cae a niveles de hace dos aà ±os. (The dollar is falling to levels of two years ago.)Este virus se descubrià ³ hace poco tiempo. (This virus was discovered a short time ago.)La tengo desde hace tres dà ­as y estoy muy contento con ella. (I have had it since three days ago and am very happy with it.) To show causation: In some cases, hacer is used similarly to the English make to indicate why sometime happened. Ella me hace feliz. (She makes me happy.)Eso me hizo sentir mal. (That made me feel bad.) To indicate the act of becoming: The reflexive form hacerse is often used to indicate change. Se hace ms feliz. (Hes becoming happier.)Me hice hindà º. (I became a Hindu.)Se hicieron amigos. (They became friends.) In various impersonal expressions: In some cases, hacer can become the equivalent of to be. Hace un dà ­a esplà ©ndido. (Its a terrific day.)Voy si hace falta. (Im going if its necessary.)Hay gente que hace carrera sin talento. (There are people who are successful without talent.) To indicate the taking of a role: The role can be deliberate or not. Hizo el papel estelar en El Barbero de Sevilla. (He had the starring role in The Barber of Seville.)Hacà ­a el tonto con perfeccià ³n. (He played the perfect fool.)Hizo como que no entendà ­a nada. (She acted as if she understood nothing.) To indicate how something seems: The reflexive form is sometimes used in this way. Piorno se hace simptico por su acento caribeà ±o. (Piorno seems friendly because of his Caribbean accent.)Las horas se hacà ­an muy largas. (The hours seemed very long.) Conjugation of Hacer Like most much-used verbs, hacers conjugation is highly irregular. Here are the conjugations of the irregular indicative forms, with irregular conjugations in boldface: Present: yo hago, tà º haces, à ©l/ella/usted hace, hay (impersonal), nosotros/nosotras hacemos, vosotros/vosotras hacà ©is, ellos/ellas/ustedes hacen. Preterite: yo hice, tà º hiciste, à ©l/ella/usted hizo, hay nosotros/nosotras hicimos, vosotros/vosotras hicisteis, ellos/ellas/ustedes hicieron. Future: yo harà ©, tà º harà ©s, à ©l/ella/usted har, nosotros/nosotras haremos, vosotros/vosotras harà ©is, ellos/ellas/ustedes harn. Conditional: yo harà ­a, tà º harà ­as, à ©l/ella/usted harà ­a, nosotros/nosotras harà ­amos, vosotros/vosotras harà ­ais, ellos/ellas/ustedes harà ­an.