Last Minute Solving :: essays research papers

Transplantation of organs between animals and humans is called xenotransplantation. Pig liver are already being used to supply some time to liver-transplant patients; and for years, pig heart valves have been used in open-heart procedures to replace damaged human valves. Cloning research may contribute to treating diseases by allowing scientists to reprogram cells. The benefits of cloning could provide spare materials. Liver cells, eyes cells and bone cells may one day lead researchers to create organic organs such as hearts, lungs, livers and kidneys. Embryonic stem cells can be grown to produce organs of tissues to repair or replace damaged ones. If someone was to be injured and/or was an amputee, it would be possible for new limbs to be regenerated. There are many other possibilities, such as: burn victims could receive new skin; brain cells could assist in the healing of brain damage; or spinal tissue could help a quadriplegic walk again. If cloning is banned, this may never be a reality. One of the strongest reasons to support that cloning is beneficial to humanity is that there would be a solution to organ limitation. One of the greatest problems in medicine today is that many people need organs for various reasons, which are not available. This creates a lot of unnecessary deaths, and problems for patients. There are not enough organs to supply the need in demand. Currently in America, 2300 of the 40,000 Americans who needed a new heart in 1997 got one. That means that approximately 94% did not receive one. This is just the heart we are talking about. Imagine the staggering number of organs that are needed in the world. For example, in the States, there are 36,00 patients waiting for an organ transplant. Also, about one third of these patients waiting will die because of the lack of available organs. There are a great number of failures with organ donation. The failures can cause serious illness, and possible death. Therefore, cloning human organs is very beneficia l to humanity.

Self-Acceptance is the Key to Happiness :: Happiness Essays

Is life really about the 'money', the 'cash', who has the biggest gold chain or who drives the shiniest or fastest car, who sells the most albums or who has the most respect? Today happiness is viewed in many different ways. Everyone defines happiness according to their personal perpectives. Each individual describes their inner feelings in a way that you can't compare with another. Happiness originally and logically means the inner state of well being or a pleasurable or satisfying experience. It enables you to profit from your highest: thoughts, wisdom, intelligence, common sense, emotions, health, and spiritual values in your life. What makes you happy and what makes me happy are different things. Whatever it is that gives you warm fuzzes is determined by you, and only you. This difference is what makes the world interesting. Most of the happiness that we experience comes from the feeling of love. So many people look to their love relationships,especially marriage to give them the happiness that they cannot find on their own. Love is not enough to provide happiness, then there must be many frustrated lovers in the world. The belief that love gurantess happiness is left over from the ideology of romantic love that tells us we will live happily ever after if we can only find the right person with whom to spend our life with. If we realize that love by itself will not bring happiness, then hopefully we will be more tolerant of the imperfections of those we love. If our relatioships have their problems and if those we love do not always meet our expectations it doesn't mean that we have lost our chance for happiness. When we do not expect love to give us the happiness we seen, there will be more room for forgiveness of the imperfections and problems that always accompany love. What makes us happy is so varied. To be happy is a fleeting thing, which we enjoy so much and often want it back as soon as possible .The things that make me happy in my life can seem boring to others.My happiness is my health,my success and my marriage. My happiness is to have a shoulder to lean on when my days are going bad. Marriage has helped me look forward for my future. It opened my heart and my mind to the true existing world. It's not like I wasn't happy before I got married.

Commander of the Faithful: The Life and Times of Emir Abd el-Kader Essa

The life of Amir Abd el-Kader was marked by a litany of difficult decisions— questions of whether to respond to violence and oppression strongly or weakly, to remain unyielding in retaliation or to surrender and, in doing so, stop unnecessary death. Upon closer analysis, the challenges and decisions which confronted the Amir are not so drastically different from more modern concerns of international intervention or political upheaval. In reading of the Amir’s life and prior to this, the Ghost Dance of the Lakota people and the development of the Khalsa in the Sikh religion, there has been a desire to identify and separate religious responses to suffering from other, equally legitimate but perhaps more seemingly political, economic, or militaristic responses. This categorization is useful for a society that has, since the enlightenment, become increasingly compartmentalized, ever seeking to separate actions and responses according to their perceived motivations. But, when looking to the life of Abd el-Kader, whose actions often seem to defy such categorization, it becomes difficult to see the divides separating religious responses from humanitarian, political, economic, militaristic, or personal ones as anything more substantial than convenient and occasionally, dangerous fictions. In order to discuss the ways in which Abd el-Kader’s actions complicate notions of religious response, this essay will focus on two of the Amir’s responses / actions: the 1847 surrender to French forces and the Amir’s intervention to rescue Christians living in Damascus in 1860. On the most fundamental levels, both actions contest traditional notions regarding the purpose of jihad and the edicts outlined in hadiths; both represent what seem to be personal transformations in the Amir’s reaction to non-Muslin oppressors; both demonstrate a desire to negotiate Muslim traditions and beliefs with a world which was quickly becoming more globalized. In both cases, the actions of the Amir reflect the concerns faced by almost all religious communities: All religious communities face this tension between religious inspiration and religious action †¦ The troubled waters that need to be navigated in this global age lie between two shores: Respecting the right and reality of religious conviction and motivation and recognizing the problem of religious action in the pluralistic... ...s of a deep, personal regret. Regardless of the motivation / category of response, the Amir’s words mark the conclusion of a long progression, from the 24-year-old who claimed that â€Å"paradise is found in the shadow of the sword.† The progression of Abd el-Kader’s method of response to the suffering of the Muslim people, presents challenges to the categorization of religious response and the extent to which divisions between religious, political, humanitarian, and personal responses to suffering, both for the individual and for the community, can be realistically determined. While it seems obvious that there are numerous complex and perhaps even contradictory motivations driving a single response, perhaps the more pertinent question to consider, at least in terms of religious studies, is the way such classifications limit or enable the justification of the response. Works Cited Heck, Paul L. "Jihad Revisited.† Journal of Religious Ethics. 32.1 (2004): 95-128. Kiser, John. Commander of the Faithful: The Life and Times of Emir Abd el-Kader. Rhinebeck, New York: Monkfish Book Publishing, 2008. McClatchy, J.D. "Jihad." Poetry. 180.6 (September 2002): 311-312. Commander of the Faithful: The Life and Times of Emir Abd el-Kader Essa The life of Amir Abd el-Kader was marked by a litany of difficult decisions— questions of whether to respond to violence and oppression strongly or weakly, to remain unyielding in retaliation or to surrender and, in doing so, stop unnecessary death. Upon closer analysis, the challenges and decisions which confronted the Amir are not so drastically different from more modern concerns of international intervention or political upheaval. In reading of the Amir’s life and prior to this, the Ghost Dance of the Lakota people and the development of the Khalsa in the Sikh religion, there has been a desire to identify and separate religious responses to suffering from other, equally legitimate but perhaps more seemingly political, economic, or militaristic responses. This categorization is useful for a society that has, since the enlightenment, become increasingly compartmentalized, ever seeking to separate actions and responses according to their perceived motivations. But, when looking to the life of Abd el-Kader, whose actions often seem to defy such categorization, it becomes difficult to see the divides separating religious responses from humanitarian, political, economic, militaristic, or personal ones as anything more substantial than convenient and occasionally, dangerous fictions. In order to discuss the ways in which Abd el-Kader’s actions complicate notions of religious response, this essay will focus on two of the Amir’s responses / actions: the 1847 surrender to French forces and the Amir’s intervention to rescue Christians living in Damascus in 1860. On the most fundamental levels, both actions contest traditional notions regarding the purpose of jihad and the edicts outlined in hadiths; both represent what seem to be personal transformations in the Amir’s reaction to non-Muslin oppressors; both demonstrate a desire to negotiate Muslim traditions and beliefs with a world which was quickly becoming more globalized. In both cases, the actions of the Amir reflect the concerns faced by almost all religious communities: All religious communities face this tension between religious inspiration and religious action †¦ The troubled waters that need to be navigated in this global age lie between two shores: Respecting the right and reality of religious conviction and motivation and recognizing the problem of religious action in the pluralistic... ...s of a deep, personal regret. Regardless of the motivation / category of response, the Amir’s words mark the conclusion of a long progression, from the 24-year-old who claimed that â€Å"paradise is found in the shadow of the sword.† The progression of Abd el-Kader’s method of response to the suffering of the Muslim people, presents challenges to the categorization of religious response and the extent to which divisions between religious, political, humanitarian, and personal responses to suffering, both for the individual and for the community, can be realistically determined. While it seems obvious that there are numerous complex and perhaps even contradictory motivations driving a single response, perhaps the more pertinent question to consider, at least in terms of religious studies, is the way such classifications limit or enable the justification of the response. Works Cited Heck, Paul L. "Jihad Revisited.† Journal of Religious Ethics. 32.1 (2004): 95-128. Kiser, John. Commander of the Faithful: The Life and Times of Emir Abd el-Kader. Rhinebeck, New York: Monkfish Book Publishing, 2008. McClatchy, J.D. "Jihad." Poetry. 180.6 (September 2002): 311-312.

Pepsi Advertisement Analysis Essay

Advertising and powerful images have always gone hand in hand in producing effective advertising.   Without powerful visuals, advertisements in a newspaper would look very similar to the news and obituary.   Images are the language of advertising and without them, people would have to go through the rigorous task of reading about a product and not seeing it in full action color. This advertisement is highly effective in communicating its message to the viewer.  Ã‚   It is effective because it makes the consumer want to buy Pepsi, which is of course the objective of advertising.   By just taking a quick glance at the image, the viewer will get very thirsty and will start craving for a can of ice cold Pepsi.   In the initial stage an advertisement must attract attention.   Once an advertisement has one’s attention, the viewer must gain interest, or else he may not look long enough to absorb the message conveyed in the advertisement.   Lastly, the advertisement must motivate action from the viewer, which in concrete terms, is purchasing the product. First, the image is highly attractive and pleasing to eye because of the contrasting colors of blue and yellow-orange which will immediately stand out if placed beside other advertisements in a magazine or newspaper, or even among other billboards.   This is important because advertisements are not supposed to blend in with its surroundings, or else they will go unnoticed.   Standing-out among other advertisements or other forms of media is crucial.   This is because despite that fact that an advertisement may be funny, witty, or memorable, it important that it must first be initially attractive to target viewers. This Pepsi advertisement makes good use of color as a medium of showing the tone or mood of the message the advertisement is trying to convey.   Blue or teal is the most dominant color in this advertisement.   The can of Pepsi is blue and so is the table and the rest of the background, giving the advertisement a very cool and relaxing visual feel.   It is not only the color of the product’s packaging, the can of Pepsi, but it is also pleasing to the eye and relaxing to look at.   It is curious to note that its direct competitor, Coca-Cola, uses red. The yellow-orange of the bowl of cheese curls immediately stands out of the rest of the blue background as a happy, vibrant and exciting color.   It creates contrast in the image. This selection of colors go hand in hand with the punchline of the advertisement which shows humor, and which gives human qualities to inanimate objects such as a bowl of cheese curls. These colors of blue and yellow-orange give the advertisement a very vibrant and positive tone or mood.   The bowl of cheese curls, being in the color or yellow-orange and immediately standing out of the blue background, is the object immediately seen by the viewer. Upon looking at the bowl of cheese curls, one’s view is immediately directed towards the part of the cheese curls that is forming a hand.   Then only is the view directed to look at the can of ice cold Pepsi.   This is how the composition of objects within a frame can control the gaze of the viewer from one object to another until the entire message of the advertisement is conveyed. Aside from showing the product itself, the advertisement shows a bowl of cheese curls.   This is a snack which is commonly eaten by children, teenagers, and young adults alike.   The use of this snack in the advertisement together with the can of Pepsi shows us the target audience of this image: children, teenagers, and young adults.   It is most likely that the people who have eaten cheese curls or other similar products are the ones who will understand why the bowl of cheese curls is reaching out for the can of   ice cold Pepsi. The cheese curls, shown in a happy shade of yellow-orange, is arranged in such a way that brings humor to the image.   This is the punchline or the big idea of the advertisement.   The cheese curls are shown to have crawled out of the bowl and holding on to each other to form a human hand that is reaching out for the can of cold Pepsi. It is this ultimate message that triggers the viewer to think, â€Å"Aha!† and subsequently crave for cheese curls and a can of ice cold Pepsi.   It persuades the viewer to buy a can of Pepsi and a bag of chips.   If one looks more closely, the can of Pepsi is wet with dew around it, indicating that it is a very cold can of Pepsi.   This makes the can of Pepsi a lot more enticing to the viewer while he reads the newspaper, magazine, or while walking in a subway station, especially in the middle of a hot summer day. The angle of the entire image is also very direct and horizontal, not signifying any status symbol, or edgy look.   It is clear, plain, and simple, and straightforward.   It is just showing the viewer in a very plain and simple manner the humor of the punchline. This makes the image easily understandable when viewed from a distance or from a moving vehicle. It is interesting to note that nowhere in the image does it show or explain what exactly Pepsi is.   This is because Pepsi has long been a player in the soda industry and has been advertising long enough already.   They no more need to inform consumers what exactly their product is.   This is one of the advantages of being a known brand. It allows the brand to use humorous advertisements such as these. Clearly, there is no way that Pepsi could have effected this advertisement without the use of images.   Images in advertising are of paramount importance.

Clinical Psychologists In India Health And Social Care Essay

This paper discusses the blank in current ethical criterions in the pattern of clinical psychological science in India followed by a suggested working paradigm of ethical criterions. Mental wellness services in India are plagued with fiscal restraints, deficiency of acknowledgment of clinical psychologists, widespread superstitious notion or ignorance, hapless educational preparation, and the deficiency of an organized and unified organic structure for the promotion of clinical psychological science. With due accent to these restraints, an moralss codification exemplar based on the four general rules of the Universal Declaration of Ethical Principles for Psychologists ( UDEPP ) ( 2010 ) is suggested. Culture specific criterions are referenced and included from bing criterions in India, and the American Psychological Association ( APA ) moralss codification ( 2002 ) . Keywords: Ethical motives, Clinical Psychology, India. Unified Ethical motives Code for Clinical Psychologists in India This paper discusses the blank in current ethical criterions in the pattern of clinical psychological science in India. A paradigm of a working moralss codification is suggested, with mention to the bing criterions in India, the Universal Declaration of Ethical Principles for Psychologists ( UDEPP ) ( 2010 ) and the American Psychological Association ( APA ) Ethical motives Code ( 2002 ) . The paper is divided into four subdivisions. Section 1 affirms the importance of holding an ethical codification for pattern. Section 2 delineates the present province of ethical behavior in India. Section 3 lists the structural and milieu considerations for pattern in India. Finally, subdivision 4 nowadayss a working paradigm of an ethical codification for pattern in India. The paper concludes with restrictions and suggestions for future work.Section 1: Importance of an Ethical motives codification: Why do we necessitate an moralss codification?The being of an moralss codification maintains public assurance ( Agarwal and Gupta, 1999 ; Fisher 2003 ) , educates professionals about outlooks of ethical and unethical behavior ( Fisher, 2003 ) , leads to allow intercessions ( Agarwal, 2010 ) , encourages grudges resort ( Fisher, 2003 ) , decreases external ordinance ( Fisher, 2003 ) and presents a line of defence in the instance of external engagement ( like jurisprudence ) ( Fisher, 2003 ) . Furthermore ethical pattern instills compassion and bravery, taking to a rewarding vocational and personal life ( Koocher and Keith-Spiegel, 2008 ) . An ethics codification is an indispensible tool for quality attention.Section 2: Ethical motives in India: PresentThis subdivision elucidates the current province of ethical pattern in India. Access to allow information was limited by scarceness of consistent and electronic information. The information presented here reflects available information. Overall there is limited consciousness about the services of clinical psychologists, yet there hav e been important betterments in handiness of clinicians in multiple scenes like general infirmaries, rehabilitation and mental wellness centres, vocational and educational organisations ( Prasadarao and Sudhir, 2001 ) . Three organisations that lay out some signifier of ethical rules for mental wellness practicians in India are the Indian Psychiatric Society ( IPS ) , the Indian Association of Clinical Psychologists ( IACP ) and the Rehabilitation Council of India ( RCI ) . The IPS adopted the ethical codification in 1985 and loosely divides the ethical rules into behavior between professionals and behavior of professionals with patients, important others and 3rd parties ( Agarwal and Gupta, 1999 ) . The IACP drafted a short and direct codification of behavior in 1993 and borrowed from the APA moralss codification ( Isaac, 2009 ) . The RCI lists clinical psychologists as one for the many rehabilitation professionals and adopted a codification of behavior in 1992, with generic guidelines. Common issues addressed by all three organisations are referrals, sentiments, consent, competency, confidentiality, client public assistance, 3rd party interactions, development and to a lesser extent research, adve rtizement and promotion ( Isaac, 2009 ; Agarwal and Gupta, 1999 ; RCI, 1992 ) . Other relevant statute laws are the Consumer Protection Act ( 1986 ) and People with Disabilities Act ( 1995 ) ( Prasadarao and Sudhir, 2001 ) that attempts to protect clients as consumers of mental wellness services. Overall, there are minimum resources to turn to ethical ailments in all three organisations. The moralss commission could either non be located on the web site or no formal grudge procedure was listed. Although IPS has made the most headway in puting up ethical criterions, ethical pattern is constrained by inadequacy in preparation and research ( Agarwal, 2010 ) . Nevertheless, IPS maintains some control over the ethical pattern of its members since head-shrinkers have to obtain a licence for pattern. In the sphere of clinical psychological science, there is incompatibility in the being of and entree to an ethical codification due to multiple psychological science related organisations ( IACP, RCI, National Academy of Psychology etc ) , without equal inter organisational communicating. More significantly, there is no legal, licensing and accreditation organic structure for clinical psychologists ( Isaac, 2009 ; Prabhu and Shankar, 2004 ) . It is impossible to enforce an ethical codification of behavior unless the enrollment, licensing, legal position and accreditation of preparation plans are unified. Apparently, RCI is supposed to be the authorization for clinical psychologists fo r official pattern ( P. Padakannaya, personal communicating, October 19 & A ; 21, 2010 ) . However, the voluntary nature of engagement with the RCI acts as a hindrance to practicians who can pattern even without this association. The deductions of unmonitored pattern can be terrible, doing irreversible injury to clients.Section 3: Ethical motives in India: FutureThis subdivision delineates the considerations required at assorted degrees to assistance in the development of a incorporate moralss codification in India.Degree I: Structure:The hereafter of a incorporate ethical codification for India Clinical Psychologists rests on two factors. First, there is a demand for a primary organic structure for clinical psychological science that oversees professional enrollment, licensing and preparation. Isaac ( 2009 ) considers it to be incumbent on the IACP to keep professional criterions. This may be appropriate since this is a specific organisation for the promotion of clinical psychologi cal science. The IACP can promote inter organisational communicating and muster resources for national acknowledgment. This is a gigantic undertaking sing the bureaucratic set up of India. Second, most Indian universities tend to hold their ain moralss commissions ( P. Padakannaya, personal communicating, October 19 & A ; 21, 2010 ) . An attempt towards inter university consistence in bring forthing general guidelines can be started at the same time. Professionals in the field, and university moralss commissions can be encouraged to direct in ethical quandary encountered to the centralized organic structure ( IACP ) , as was done in the creative activity and alteration of the APA moralss codification ( Fisher, 2003 ) . This is to a great extent dependent on the co-operation among universities and professionals ; yet another dimension of being a ego regulating profession.Level II: Foundational Milieu:Moral and spiritual beliefs along with assistance from the legal system and human ri ghts Torahs have been used as ethical determination devising theoretical accounts in India ( Sharma, 2003 ) . The Supreme Court has intervened to reform the distressing conditions of institutionalised patients, and the human rights Torahs have brought in international monitoring ( Sharma, 2003 ) . Persons routinely fall back on the Hindu construct of â€Å" karma † or transmigration of psyche whereby an person ‘s destiny is dependent on good workss in past and present lives, and mental wellness is seen as an result of bad workss ( Sethi, Gupta and Lal, 1977 ) . Indiscriminate acceptance of a western moralss codification is inappropriate due to cardinal differences in constructs of enduring. Suffering as cardinal and cosmopolitan in the E is in resistance to the individualisation of mental unwellness in the West ( Neki, 1975 ) . Further, struggles between ego subject ( east ) and self look ( west ) means appropriate accommodations in western psychotherapeuticss that rely on consciousness and look ( Neki, 1975 ) .Level III: Basis:Three resources are used to develop a incorporate and working theoretical account of an moralss codification for Indian clinical psychologists: Existing ethical criterions in India ( IPS, IACP and RCI ) . The four guidelines set Forth in the Universal Declaration of Ethical Principles ( UDEPP ) ( 2010 ) . ( Respect for the self-respect of individuals and peoples ; Competent attention ; Integrity and Professional and Scientific Responsibilities to Society ) . The UDEPP is used as it was drafted in audience with assorted states ( including India ) and reflects cosmopolitan values in ethical pattern. Furthermore, the UDEPP was drafted to help in the development and alteration of moralss codifications all over the universe ( Gauthier, Pettifor and Ferrero, 2010 ) and is easy accessible. The APA Ethics Code ( 2002 ) . APA guidelines have informally influenced Indian ethical criterions ( Agarwal, 2010: Isaac, 2009 ) turn outing its utility.Section 4: Prototype of Ethical Standards of Practice in IndiaDue to the extended diverseness ( rural/urban, socioeconomic position, faith, caste etc ) , the appropriate place for India to follow is universalism whereby there are certain implicit in similarities in persons, but differences in manifestation ( Leach and Harbin, 1997 ) . Universalism besides represents the nucleus foundation of the UDEPP ( 2010 ) whereby similarities across civilizations have been translated into ethical guidelines. Hence, the format of the APA moralss codification ( 2002 ) which lists the wide general rules followed by more specific behavioural guidelines is worthy of emulation in India. Professionals can try to closely follow the aspirational values as a map of this diverseness. The four rules of the UDEPP ( 2010 ) are used as the steering foundation al values. The relevant rules of the IPS, IACP and RCI and embedded within these wide values. This paradigm represents the bare basic to turn to uniformity and consistence in ethical pattern.Respect for People ‘s Rights and DignityThis is the most cardinal and cosmopolitan criterion found across cultural and professional boundaries ( Gauthier, Pettifor and Ferrero, 2010 ) justifying inclusion. This standard promotes encompassing diverseness ( i.e. riddance of favoritism based on an person ‘s age, gender, faith, ethnicity, abilities etc ) and esteeming the worth of an person ( Gauthier, Pettifor and Ferrero, 2010 ) . Specifically, this standard addresses privateness, confidentiality and informed consent. Privacy and confidentiality. Agarwal ( 2010 ) emphasizes the intimate nature of client information, and informing the client of complete confidentiality except in certain state of affairss. Family plays an of import function in intervention and hence attention should be taken to obtain informed consent before discoursing information with the client ‘s household or the client can be encouraged to confide in the household ( Agarwal, 2010 ) . This is a developing construct as the person is treated as a portion of a unit instead than being completely independent. Widespread technological restrictions in the mostly agricultural society create complications with electronic medium and confidentiality. Breaching confidentiality in the instance of exigencies and tribunal orders with accent on documenting principle for action are borrowed from the APA moralss codification ( 2002 ) ( Agarwal, 2010 ) . Informed consent. This country is better formulated when compared to all other ethical criterions. Agarwal and Gupta ( 1999 ) raise the issue of â€Å" medical paternalism † where audience is considered as consent to intervention and the professional is expected to do determinations for the client. Blanket consent is rampant ( Agarwal, 2010 ) as most clients are sick informed about the nature of mental unwellness. The informed consent procedure so becomes built-in to chase awaying myths instead than as a defensive to legal liability in the US ( Agarwal, 2010 ) . Though there are standard written informed consent processs that bring in consistence in pattern, there is no information on the utility of these paperss. Emphasis on leaving comprehensive information to the client and relations so they can do an â€Å" sceptered determination † is desirable ( Koocher and Keith-Spiegal, 2008 ) . The burden of finding the client ‘s competency to take portion in informed consent ever rests with the clinician ( Agarwal and Gupta, 1999 ) . The Mental Health Act of India ( 1987 ) permits the consent of relations for intervention and nonvoluntary hospitalization if the client is found incompetent ( Agarwal and Gupta, 1999 ) . The Mental Health Act of ( 1987 ) lists the standards of nonvoluntary hospitalization as danger to self or others, benefit from hospitalization and incompetency of the patient ( Agarwal, 2010 ) . This is a clear case of the influence of jurisprudence in the mental wellness sphere ; the deductions being an addition in judicial engagement to the hurt of a ego regulating profession.2. Competent attentionThe act of bettering hurt is dependent on the professional ‘s capablenesss and therefore this standard warrants inclusion. The professional is expected to be good informed, monitor boundaries of competency and seek updated information from clip to cli p ( Fisher, 2003 ) . Competence includes attending to beneficence and non maleficence in behavior of human dealingss ( APA moralss codification, 2002 ) and personal competency. Harmonizing to beneficence and non maleficence, the professional is expected to move in the best involvement of the client by making no injury or minimising injury ( Fisher, 2003 ) . Harmonizing to Agarwal and Gupta ( 1999 ) , a head-shrinker has the duty to make no injury to the patient emotionally, physically and sexually. Sexual activity with a client, client ‘s important others and former clients is unethical ( Agarwal, 2010 ) . Agarwal ( 2010 ) further suggests avoiding a non curative relationship with the client wholly. The Indian criterions are conservative when compared to the APA ethical criterions of a two twelvemonth moratorium period before originating sexual contact. Future Indian ethical pattern demands to turn to countries of concern with clients and multiple function relationships in smaller communities as extensively addressed by the APA moralss codification ( 2002 ) . Indian professionals will frequently meet restrictions in competency due to a deficiency of r elevant diverseness preparation. Compulsory rural and urban practicum preparation may assist fix the professional. Veereshwar ( 2002 ) mentions the historical and culture-specific â€Å" guru-shishya † paradigm in therapy that equates a clinical psychologist to a friend, philosopher and usher, whereby the â€Å" guru † gives penetration to the â€Å" shishya † . There is some disagreement between the paradigm of â€Å" guru shishya † and allowing liberty to the client, which is complicated by medical paternalism. Indian professionals have to do a conjunct attempt to bifurcate information from direct suggestions. Personal competency or self care whereby professionals are to place state of affairss in which their personal issues interfere with their work ( Fisher, 2003 ) may be limited due to the famine of mental wellness professionals. IACP recommends referrals as appropriate ( Isaac, 2009 ) .3. IntegrityHarmonizing to UDEPP ( 2010 ) , professionals participate in unfastened and honest communicating to keep public assurance and judiciousness in keep backing information to protect safety and confidentiality ( Gauthier, Pettifor and Ferrero, 2010 ) . The Indian moralss codifications have specifically focused on psychiatric diagnosings as a possible are of concern. Agarwal and Gupta ( 1999 ) strongly promote the usage of psychiatric diagnosing merely for clinical appraisal and intervention. This is in visible radiation of the abuse of diagnosing to hold undue power over the client ( Agarwal, 2010 ; Agarwal and Gupta, 1999 ) . This dimension is non listed in the APA moralss codification ( 2002 ) and UDEPP ( 2010 ) perchance due to the overdone stigma and ill informed multitudes in India. Agarwal ( 2010 ) high spots alone state of affairss whereby important others ‘ of patients have inquiries about client ‘s matrimony, the consequence of mental unwellness on work, household, and the communicability of the unwellness. He cautions against publishing certifications of saneness requested by household to assistance in work and matrimony procedures. Isaac ( 2009 ) recommends cautiousness and equal coaction in these issues. False promises or keep backing information to minimise the agony of the patient frequently dud ( Agarwal, 2010 ) . Integrity besides involves turning away of unwise or ill-defined committednesss ( Fisher, 2003 ) .4. Professional and Scientific Responsibilities to SocietyHarmonizing to UDEPP ( 2010 ) , this criterion provides the larger context for the pattern of clinical psychological science wherein a duty towards the society is ingrained ( Gauthier , Pettifor and Ferrero, 2010 ) . This duty can be reflected in parts to research, continuing highest ethical pattern, and developing ethical consciousness ( Gauthier, Pettifor and Ferrero, 2010 ) , which makes for an accountable professional. The People with Disabilities Act ( 1995 ) efforts to supply equal instruction, employment and lodging chances for the mentally sick therefore incorporating mental wellness consumers into mainstream society. Meanwhile, sensitisation to ethical issues at educational institutes will lend to self monitoring persons. Isaac ( 2009 ) identifies the deficiency of answerability as the primary issue in India. This in bend is dependent on the being of an enforceable ethical codification for clinical psychologists which is obstructed by the deficiency of a incorporate government organic structure.DecisionThe suggested paradigm is limited by deficiency of specificity. However puting up a simplified, incorporate and enforceable papers is the first precedence . This is in bend dependant on the puting up of a centralised professional organisation. Meanwhile the suggested paradigm is developed to bring forth involvement and highlight the importance of ethical pattern as portion of quality attention. In the absence of clear, enforceable and applicable ethical rules, Agarwal ( 2010 ) suggests staying by the aureate regulation of â€Å" Do unto others † . Isaac ( 2009 ) recommends consciousness of one ‘s philosophical place to counter twenty-four hours to twenty-four hours ethical quandary irrespective of the ethical guidelines.

Differences between Shiite and Sunni Muslims

The religion Islam was founded by Mohammed (peace be upon him) in the 7th century. In 622, he founded the first Islamic land, a theocracy in Medina, a city in western Saudi Arabia located in the north of Makkah. According to Huda, an Islamic scholar, â€Å"The word â€Å"Sunni† in Arabic comes from a word meaning â€Å"one who follows the traditions of the Prophet. â€Å". Most Muslims believe that â€Å"leadership should have stayed within the Prophet's own family [the Quraish tribe], among those specifically appointed by him, or among Imams appointed by God Himself.†On the other hand, the Shiite group believes â€Å"that following the Prophet Muhammad's death, leadership should have passed straight away to his cousin/son-in-law, â€Å"Ali†. † (Huda, pg. 1) Moreover, according to Blanchard, a Middle East foreign affairs analyst, â€Å"the majority of the world’s Muslim population follows the Sunni branch of Islam and approximately 10-15% of all Muslims follow the Shiite (Shi’ite, Shi’a, Shia) branch†. (Blanchard, P, 1) Shiite populations constitute a majority in, Azerbaijan, Bahrain Iraq, and Iran.Furthermore, Shiite populations constitute a minority in, Kuwait, Syria, Pakistan, Saudi Arabia, Lebanon, Yemen and Afghanistan. Shiites and Sunnis share most fundamental religious tenets. Nevertheless, their dissimilarities sometimes have been the basis of political & religious fighting and sectarian violence.Differences between Shiite and SunniThe differences between Sunni and Shiite are initially ideological, not political . Over the hundreds of decades; these ideological differences have spawned a number of deviating practices and positions which have come to carry an ideological significance.A major difference between Shiite and Sunnis dates back to the death of the Prophet Muhammad (peace be upon him), and the question arose who was to take over the leadership of the Muslim country. Sunnis agree with th e position taken by almost all of the Prophet's companions that the new leader should be chosen from among those capable of the work. This is what was actually done, and (Hazrat) Abu Bakr, the Prophet’s close friend and advisor became the first Caliph of the Islamic country.The Shiite group says that caliphate should have been handed over to (Hazrat) Ali, the Prophet’s cousin and close companion who later became the fourth Caliph. Another major difference between Shiites and Sunnis has to do with â€Å"Imam Mahdi†, â€Å"the rightly-guided one† whose responsibility is to bring a just, worldwide caliphate into being. â€Å"The major difference is that for Shi`is he has already been here, and will return from hiding; for Sunnis he has yet to emerge into history: a comeback v. a coming out, if you will. † (HNN Staff, n. p. )According to Shiites, Imam is sinless by nature, and that his authority is infallible as it comes directly from the God. Hence, t hose belonging to Shiite sect venerate the Imams as saints and perform pilgrimages on their graves and shrines in the hopes of divine intercession On the other hand, Sunni Muslims believe that there is no root in Islam for a hereditary honored class of spiritual leaders, and obviously, no basis for the veneration of saints. Sunni Muslims believe that leadership of the community is not a birthright, but a faith that is earned and which may be given or taken away by the individuals themselves.Shiites also believe in animosity towards some of the companions of Prophet Muhammad (peace be upon him), based on their actions during the early years of discord about headship in the community. These companions include (Hazrat) Umar, (Hazrat) Aisha, (Hazrat) Abu Bakr, and so on. The first four caliphs as the rightful successors of Prophet Mohammad (peace be upon him) have taken place as the leaders of Muslim Ummah, which has been believed by the Sunni branch. Recognition of legitimate religious leaders has been given to the heirs of the four caliphs.The Arab world has continuously been ruled by these heirs until the Ottoman Empire broke up after the end of the First World War. Shiites, on the other hand believe that only the heirs of the 4th caliph, (Hazrat) Ali, are the legitimate successors of Mohammed (peace be upon him). In 931, the 12th Imam disappeared. This was a seminal event in the history of Shiites. â€Å"According to Loeffler Shiite say that Amir al-Mu'minin is the viceregent and successor of the Prophet. The Sunni say that the successors to the Prophet are Abu Bakr, Umar, and ‘Uthman†. (Loeffler, P, 39).The fourth caliph of the Prophet has been considered Ali by them. â€Å"Shiism has repeatedly split into smaller sects. The main branch, the â€Å"Twelvers,† believe in 12 imams who linked God and man after Muhammad's death.To Sunnis, he was the last of the prophets†. (The War within Islam, p, 2) Similar beliefs of Shiite and Sunni I t is significant to remember that in spite of all of these differences in belief and practice, Shiite and Sunni groups share the main articles of Islamic principle. Some say that some Muslims do not differentiate themselves by claiming membership in any particular group or sect.However, they give preference to call themselves simply Muslims. According to Terrill â€Å"Shi'ites, like other Muslims, believe in the Koran as well as the documented sayings and traditions of the Prophet Mohammad adhered to by Sunni Muslims.Nevertheless, and despite some contrary Shi'ite claims,there are important differences in doctrine. † (Terrill, p, 3) â€Å"Shia's share same beliefs as Sunnis one God; Muhammad as prophet; day of judgment; and life after death†. (Divisions within Islam, p, 3) They also confess that Muhammad (peace be upon him) was the messenger of God â€Å"Allah†.In Islam, all Muslims are supposed to live in accordance with the 5 pillars of â€Å"faith†: sh ahada (testimony), salat (prayers), saum (fasting), hajj (pilgrimage) and zakat (almsgiving). However, there are ideological differences regarding zakat in Sunnis and Shiites.In addition, in between the two groups according to Knapp, Shiites and Sunnis â€Å"agree, in terms of just cause, that jihad applies to the defense of territory, life, faith, and property; it is justified to repel invasion or its threat; it is necessary to guarantee freedom for the spread of Islam; and that difference in religion alone is not a sufficient cause† (Knapp, p, 82+)According to Dekmejian, â€Å"messianic notion-mahdism has received greater theological significance among the shittes , it is also a part of the Sunni belief system, as embedded in about fifty traditions (ahadith) in an unbroken chain of authority†. (Dekmejian, p, 64) Attacks of 9/11 and Difficulties for Muslims in New York According to Dr Shahid Sheikh, â€Å"Muslim families in New York City face unique problems in addit ion to those driving up homelessness citywide and beyond†. (Sheikh, p, 4) There are over 600,000 Muslims living in New York City, more than 7. 5% of the population.About 12% of students attending New York City’s public schools are Muslim. In New York City, a large percentage of the immigrant population is represented by Muslims. In the New York City, every third immigrant is the Muslim, and Muslims comprise of approximately sixteen percent of total foreign-born population of the New York City. Over forty different countries have been the destinations and origin countries of Muslim immigrants who are residing in New York City. In this regard, various social, cultural, and historical diversities have been brought in the city by these immigrants.Some of the regions are West Africa, Southeast Asia, South Asia, Middle East, Central Asia, etc. Since the incident of 9/11, suffering has been confronted by 1. 2 billion Muslims in the world. The name of Islam has been used for ca rrying out the crimes by extremists;Muslims have observed the prosecution of war by non-Muslim armies. It was pointed out by liberals that while terrorism has not been done by all Muslims, all terrorists are followers of Islam. On the other hand, it has been argued by terrorists that most of the victims are the Muslims. Extreme pressures on Muslim people are the result of this argument from different people.In the result, injury to the Muslim people has been emphasized recently. However, the reason of the occurrence of these injuries has not been mentioned in the emphasis. â€Å"Sept. 11 altered the course of Muslim life in America. Mosques were vandalized. Hate crimes rose. Deportation proceedings began against thousands of men. Some Muslims changed their names to avoid job discrimination, making Mohammed â€Å"Moe,† and Osama â€Å"Sam. † Scores of families left for Canada†. (Elliott, n. p. ) â€Å"Within weeks of 9/11 and the al-Qaeda attacks on the World Tr ade Centre's Twin Towers, all talk turned to terrorists and their possible connections with Islam.As a result, New York's 600,000 Muslims found themselves suddenly under the eye of suspicion†. (New York Muslims Cope with Life in a Changed Society, p, 2) At the sprawling Manhattan mosque, one of the several clerics, Imam Shamsi Ali, told that a lot of change has been observed in many things.In this regard, two perspectives of Islam have been brought in the New York City, that is, the negative, and the positive perspective. People are being reached out by us for their better understanding regarding the Islam, and the variation in their perceived understanding of the religion, which might be different from the real one.The Muslim community is now going through a kind of fear. However, self-confidence regarding Islam and community trust has also been learned through fear. In the Muslim work, political environment was changed by the incident of the 911. In this regard, dynamics dri ving changes have been examined by this study, which has considered the political-religious situations of the Muslim world.Firstly, a typology of ideological tendencies in various regions has been developed by it. Religious views are not the only difference between the Muslims, but political and social orientation of the Muslims has also been responsible for the gap among them.Secondly, the main cleavages, that is, the Sunni and Shi’a branches, have been explored by it. In addition, the difference between the Arab and non-Arab Muslim worlds has also been analyzed during the paper. It was also found in the study that the Sunni branch comprises most of the Muslims. Conclusion Conclusively, this paper has tried to define, examine, analyze, and differentiate between Shiites and Sunnis. In the introduction, the origin and history of Islam was studied that Mohammed (peace be upon him) founded Islam in the 7th century.As already been discussed, it was indicated that majority of the Muslim population comprises of the Sunni Muslims. Over the hundreds of decades, these ideological differences have spawned a number of deviating practices and positions, which have come to carry an ideological significance.The concept of Imam Mahdi was also studied and examined in the paper. On the other hand, the paper also examined similarities shared by Sunnis and Shiites. Oneness of the God, the Prophecy of Muhammad (peace be upon him), etc. are some of the similarities. In this regard, this study will help people in understanding Islam in a proper way.

Define the Risk Assessment Scope & Risk Criteria

2. 1. Define the risk assessment scope & risk criteria 2. 1. 1. Objective The purpose of this step is to develop the context for the risk assessment and to define risk criteria that will be used for evaluation of well integrity risks. The deliverables from this step are: risk assessment scope; list of risk criteria. 2. 1. 2. Define risk assessment scope The context and scope of this specialist risk assessment should be defined by the more general risk assessment step in Section 2. 5 of [1].The latter should assess risks to the capacity, injectivity and containment of candidate storage sites, where well integrity represents one type of risk to storage containment. This step should involve: defining the goals and objectives of the well integrity risk assessment; defining responsibilities for and within the risk assessment process; defining the specific inclusions and exclusions; defining the risk assessment in terms of time and location; defining the relationship between the risk asses sment process and the overall development of the CO2 geological storage project; defining the risk assessment methodologies; dentifying and specifying the decisions that have to be made prior to milestone M2; 2. 1. 3. Defining risk criteria Risk criteria for evaluating the significance of well integrity risks need to be defined by the project developer. The risk criteria should reflect the objectives and context for the risk assessment. Adequate consideration should be given to the time and resources available, stakeholder views and risk perceptions, and the applicable legal and regulatory requirements. The risk criteria chosen should be continuously reviewed. Prior to specifying risk criteria, the categories for which risks will be evaluated shall be defined.These include: human health and safety; environmental protection; legal and regulatory compliance; cost; project schedule; reputation; well integrity (functional) performance. The following points should be considered when defi ning risk criteria for well integrity assessments: the categories of risk for the CO2 geological storage project established in the ‘screening basis’ step of [1]; the nature and type of causes and consequences that can occur and how they will be measured; how likelihood will be defined (for example qualitatively or as a quantitative probability); the timeframe of interest; ow the level of risk is to be determined; the level at which the risk becomes acceptable or tolerable; whether combinations of multiple risks should be taken into account and, if so, how and which combinations should be considered (for example leakage pathways composed of multiple failures). In order for the risk criteria to be adequate to support a storage site selection decision they should: be suitable for decisions regarding risk reducing measures to levels as low as reasonably practicable; be suitable for communication; e unambiguous in their formulation; not favour any particular concept solutio n explicitly nor implicitly through the way in which risk is expressed. In addition, risk criteria for CO2 leakage rates related to existing wells should be consistent with the overall storage site containment criteria established in Section 2. 1 (‘Screening basis’) of [1]. Note: Temporal, spatial, volumetric and rate limits for CO2 leakage should be finite and quantifiable to allow for effective risk management.