Short Tandem Repeat (STR) Essay Example | Topics and Well Written Essays - 1250 words

Short Tandem Repeat (STR) - Essay Example Because of their varying repeat lengths, STRs are characterized with large number of alleles, which in turn make them being highly variable between populations (Lee et al, 1994). In addition, these microsatellite sequences account approximately for 3 percent of the human genome and occur on average every 10,000 nucleotides (Collins et al, 2003). Finally, among other types of biological material, STRs are characterized with consistency and stability, which practically means that any cell contains the very same profile of SRTs. From the forensic perspective, it means that regardless of type of biological material obtained in the crime scene, appropriate STR profile proving source attribution can be conducted using any type of cell without compromising the result. From the practical perspective, STR profile constitutes simply a panel of numerical designations of each STR allele repeat number based on their electrophoretic sizing information. The electrophoretic mobility of DNA is inversely proportional to the length of the fragment; the longer allele with more repeats migrates slower than the shorter alleles containing fewer repeats. If a snapshot (electropherogram) is taken at a time point when two alleles of different lengths are electrophoretically migrating through a gel, the shorter allele will appear further from the origin than the longer allele. When looking at multiple alleles simultaneously, the STR electropherogram pattern (profile) of an individual is different from that of another individual whose alleles may be longer or shorter and hence assigned with different allele numbers. The variation in STR allele sizes results in distinctive DNA profiles with a uniqueness of 1 in a trillion using the 13 core STR loci in the FBI’s national database known as COmbined DNA Index System (CODIS). These 13 loci were chosen for their unique characteristics, such as number of alleles and repeat sequence, present in each one of them. Their adoption in the

Breakfast Club Essay Example for Free

Breakfast Club Essay 1. Brian is a perfectionist when it comes to school. Only once has he got any grade under an â€Å"A†. Brian’s parents but a ton of pressure on Brian to perform exceptionally in school. 2. Brian is profiled as a nerd. After he got an â€Å"F† on a shop project he brought a gun into school to kill himself. However, the gun went off while in Brian’s locker so he was given a detention. 3. Brian shows a form of Denial in that when he got the bad grade he wasn’t able to accept it and was going to kill himself. 4. A) I feel that I could trust Brian because he seems like an honest, trustworthy kid. B) If Brian was at CBA I don’t think we would be friends because we don’t have many common interests but it’s possible we might be if we had a lot of classes because Brian is a nice kid. C) On Monday I think Brian will be friends with everyone but Clare. By the end of the year I think he will have had a lot of scholarship offers. In 20 years I think he will have a family and a great job. Andy 1. Andy is a very competitive person who wants to be accepted by his father. In fact the reason he’s so competitive is his father who pushes him to be the absolute best in athletics. 2. Andy is profiled as a jock. One day in the locker room Andy was taping his knee and a smaller weaker kid was getting undressed a few lockers down. Andy thought of his father always talking about how he was so bad in school so Andy beats the kid up and tapes is butt together so he gets detention. 3. Andy uses regression as a defense mechanism by taking his anger and stress out by using physical violence on another smaller kid. 4. A) I don’t think I could trust Andy because stress cause’s him to do dumb things. B) If Andy was at CBA I think we would be friends because we are both involved in sports. However, we might not be because he seems a little weird to me. C) I think on Monday Andy will still hang out with his normal group but also talk to the rest of his detention mates. By t he end of the year I think Andy will be going to college to wrestle. In 20 years I think Andy will have a family of his own, he won’t be talking to his father, and he’ll have a bad knee. John 1. John has a very outgoing but sometimes mean personality. The way he is treated at his own house is what causes john to come across harsh and mean sometimes. 2. John is profiled as a Trouble maker/ Criminal. He pulled the fire alarm in school and that’s his reason for being in detention. 3. Like Andy, John also uses regression as a defense mechanism. For example when the principle takes him out of the room he acts like a little kid and knocks books and papers all over the floor. John has no one to discipline him and tell him not to do this. I actually wouldn’t be surprised if John’s parents did when they got mad. 4. A) I don’t think I could trust john with things such as school work but I do think he would be a person it’s ok to tell things too. B) If John went to CBA I think I would want to be friends with him because he’s very funny. However, we might not be friends because we have different interests. C) I think John will go back to scho ol on Monday and cause trouble as usual but I also think him and Clare will have some sort of a relationship. At the end of the year I think John will leave his home and get a job and living place of his own. In 20 years I think John will have a wife and a low income job.

The sanctity of life

The sanctity of life The Christian response to abortion in our western culture has been a matter of preserving the sanctity of life. Although it would seem to be cut and dry to a Christian that abortion violates that sanctity of life, it continues to face constitutional evolvement, differing worldviews, the scrutiny of the medical profession, and with respect to school text books. All of these concerns illustrate a wayward compass, lacking the ability to find true north. Society continues to weigh the simple yet complex definitions of personhood. Abortion is purported to be morally justified by pro-choice advocates in the postmodern culture. The question of what is right or wrong is argued within both sides of the issue. For instance the religious community cannot reach agreement cites Rothstein and Williams, (1983) what a person consists of or when a person begins life. This paper will contend that the postmodern attitude towards abortion has been characterized as ambivalent, and in a postmodern theistic society which has been exposed to liberal schools of thought changing Christian and family values to err on the side of science and convenience. Further, decision makers on the pro-choice side have used their agenda to further their secular beliefs through education, giving rise to sexual promiscuity. Additionally, there have been declines in moral thresholds, in theological literacy, and in respect for the importance of gender roles, resulting in societys ambivalence and a reduction in regard for the sanctity of life. Disputes over abortion are usually very heated due to the involvement of conflicting world views. Abortion is going to have difficulty attempting to reside within a Christian worldview, based purely on their opposing logic. Furthermore, abortion cannot maintain itself within the worldview of liberal postmodernism. Challengers of abortion are aware they are supporting unborn babies; although they may not be cognizant they are also supporting the Christian worldview. Also supporters of legal abortions identify that they are securing a womans right to choose even though they may not be completely aware of their support to the postmodern worldview. A worldview adds perspective and helps us identify with the world around us, and how we deduce and appraise not only what we see, but how we compare ourselves to our understanding of life. Religion has the ability to hone a persons worldview, which starts to develop and institute a moral awareness which tends to give form and shape our moral perspectives. (Durkheim 1954), Religion serves as a main source for determining right and wrong, good and bad, just and unjust.(p. 43). In order to have a suitable understanding of the postmodern view of abortion, both opposing worldviews must be examined in order to balance our understanding as to why a person in a theistic society embraces a pro-abortion stance. This comparison will also show why there is difficulty in finding a common ground, and why a postmodern worldview conversion or construction is not practical at this point, leading to the rise in secular decision making. Comparative analysis of two opposing worldviews: Man is a created being and has a composition pre-determined by an intelligent and purposeful design, as opposed to mans indiscriminate evolvement and has no fixed nature or design. Man is an immortal spirit being which indwells a mortal body, and in contrast, man is wholly a physical animal and or machine. Moral law governs universally through marriage, sexual activity, and family, and in contrast morality is culturally and or individually determined. (Luker, 1984) Argues that pro-choice activist women share almost no common premises and very little common language with antiabortion activist women; in particular, the worldviews and conceptions of motherhood held by the two different groups of women are antithetical. (p.2). The culture war on abortion has many fronts, and those who adhere to liberal postmodernism or answer to liberal postmodern ideology are likely to frame lawful abortion as a set of rights or privileges. Professor Stanley Hauerwas author of Theologically Understood goes on to say that Christians in America are tempted to think of issues like abortion primarily in legal terms such as rights. He explains rights as an agreement between members in a society, who have nothing in common. Professor Hauerwas states that within a liberal society such as ours, the law functions as a mediator of such agreements. He gives an example of our system of law by saying lawyers are to America what priests were to the medieval world. In other words according to professor Hauerwas, Is abortion right or wrong? Or is this abortion right or wrong? rather, the first question is, Why do Christians call abortion, abortion and with the first question goes a second, Why do Christians think that abortion is a morally problematic term? (p. 5). Professor Hauerwas demystifies years of elusions by calling abortion, abortion which is already an achievement based on principles. Lets call a spade a spade, pro-choice is really pro-abortion isnt it, or what about termination of pregnancy, and with the use of this terminology the postmodernist have reduced the churchs involvement, and reallocated the moral responsibility onto the medical profession. (Emerson, 1996) For most of the twentieth century, abortion was removed from public scrutiny by defining it as a question of medical judgment. (p. 44). Well by circumventing the church we can easily foretell any future decision making within a postmodern society towards abortion by defining that mistake as take God out of anything and it dies as pointed out here by Friedrich Nietzsche, parable of a madman Do we smell anything yet of Gods decomposition? Isnt this the crux of postmodern wisdom which is inserting Gods insignificance into the minds of our youth like a Botox injection giving off the same expression of emotion? As pointed out by (Sire, 2004) A culture cannot lose its philosophic center without the most serious of consequences, not just to the philosophy on which it was based but to the whole superstructure of culture and even each persons notion of who he or she is. When God dies, both the substance and the value of everything else die too. (p. 211). This leads me to my next point on Postmodernisms thinking on the sanctity of life, which has created a pro-abortion crisis in America. In the United States alone the abortion rates had increased, in 1974 898,000 to 1,533,000 in 1980. These figures tell us that on an average day in Washington D.C., our nations capital 4,257 abortions are outnumbering live births. Twenty-five percent of all pregnancies are terminated in this manner and forty percent among teenagers, and approximately twenty percent of all women in the United States have had a legal abortion. Sixty percent were under twenty five years of age, and eighty two percent were unmarried at the time of their abortions, and sixty nine percent of these individuals were white. This is the latest available information provided to us by researchers at the (Henshaw, Koonin Smith institute, 1991). The above information shows the influential state and the wide acceptance of abortion and its use as a solution rather than as a last resort. Another way we see secular conditioning, is through what we read, which raises the question are we neglecting to effectively teach any alternatives to abortions such as adoption? For a number of generations we have been stealth fully preconditioning society by removing God from public education. Here for example a member of the Texas board of education is reported saying (Castro, 2010)There seems to be a misinformed view of religion in American history, that America is somehow founded on Christianity, Mize said. We just ask that things be historically accurate.(Â ¶7). The following message certainly points to a valid concern held by many Christians, and alludes to a valid misrepresentation on prolife options within our school textbooks. The following independent study is brought to us by (Kathy Shepherd Elaine Hall, 1994) from 1988 through 1993 sampling 27 textbooks representing 16 publishers covering a period of 6 years.(p. 267). They referenced topics such as, abortion and legal cases such as Roe v. Wade, pro-life, birth control, teen pregnancy, and reproduction. Citations for abortion were indexed more than 60 times and adoption citations were indexed under 13 headings. Also with this study acknowledgement to abortion was tendered 4 times more page space than adoption. That study certainly lessens the burden of understanding a postmodern view towards the ultimate decision to dismiss life, since a form of preconditioning has shown a dismissive slide of pen towards alternatives methods of abortion. (Geersten, 1977) The textbook often provides the central focus and organizing framework for courses, and students, in turn rely on textbooks as their most readily available source of information about the course topics. (p. 102). Postmodern theists are also finding difficulty with the abortion issue when it comes to their education as pointed out here, (Schmalzbauer, 1993) contends that Evangelicals for the most part tend to adhere to their education group rather than their religion with regards to their abortion attitudes. (p. 6). Education will no doubt reconstruct the minds of our youth as pointed out by (Evans, 2002) when he commented on Wuthnow, 1988 education is a more powerful opinion structuring force than religious discourse itself, and most studies find that the more education a respondent has, the more liberal his or her abortion attitudes. (p. 418). This adds to why a postmodern theistic society raises and nurtures its most influential citizens into embracing such secular ideas as Humanism, Naturalism, and Theistic Existentialism? (Bruce Steve, 1996) Postmodernism is here to stay and to evolve. It is a major paradigm shift that has vast and deep impact on the world. When modernity hits hard on Christianity, many sociologists predict the inevitable demise and even eradication of Christianity by secularism. (p. Â ¶5). Also having the wrong personalities controlling how textbooks are studied can only point to the trickling down effect of God within the hearts of man. (Strickler and Danigelis, 1999) Point out that education is shaping the very future of Christendom. By the mid-1990s abortion had been legal for two decades, the population had become more educated and more secular, and other sociodemographic trends found abortion increasingly acceptable. (p. 188). Another reason our postmodern society leans towards abortion as a first consideration rather than as a last resort rests within their understanding of God. The postmodern cultures knowledge of the bible clearly illustrates the ease of which abortion decisions are made. According to the attitudes in society, the concept of God has not changed, and Americans declare their attitudes outline their public disposition. Timothy Renick, (2007) mentions a vast many Americans purport their own religious institutions take part in public strategy issues, and the majority of Congress members consult their individual religious values when voting on legislation. He further notes that America is still very Christian minded, more so than Israel is Jewish or Utah is Mormon. (Timothy Renick, 2007) Yet surveys show that the majority of [postmodern] Americans cannot name even one of the four Gospels, only one-third know that it was Jesus who delivered the Sermon on the Mount, and 10 percent think that Joan of Arc was Noahs wife. (Hey, at least they know that Noah was associated with an ark-or is that Arc?) (p. 26). (Timothy Renick, 2007) continues to paint a solemn picture of postmodern Christianitys understanding of the bible by saying, Many high school seniors think that Sodom and Gomorrah were husband and wife. Renick also claims that devout Christians are, on average, at least as ignorant about the facts of Christianity as are other Americans. Sixty percent of evangelicals think Jesus was born in Jerusalem; only 51 percent of the Jews surveyed made the same mistake. And things are not getting any better. (p. 26-27). (Renick, quotes Prothero, 2007) comments on America which has become a nation deeply religious and profoundly ignorant about religion.(26). References Schmalzbauer, John 1993 Evangelicals in the new class: Class versus subculture predictors of Ideology. Journal for the Scientific Study of Religion 32(4):330-342. Wuthnow, Robert 1988 the Restructuring of American Religion. Princeton, NJ: Princeton University Press. Geersten, R. (1977). The textbook: An ACIDS test. Teaching Sociology, 5, 101-120. Henshaw, S. K., Koonin, L. M., Smith, J. C. (1991). Characteristics of U.S. women having Abortions. Family Planning Perspectives, 23, 75-81. Bruce, (1996). Religion in the Modern World. Oxford. Oxford University Press. Emerson M. (1996). Through Tinted Glasses: Religion, Worldviews, and Abortion Attitudes. Journal for the Scientific Study of Religion, 1996, vol. 35, No. 1. P. 41-55. April Castro, (2010) Texas Ed Board Set to Take 1st Vote since Primary. http://abcnews.go.com/US/wirestory?id=10058603page=1. Retrieved on April 9, 2010. Lokensgard, K. (AP 2009). Religious literacy, the First Amendment, and public education. Council of Societies for the Study of Religion Bulletin. 38(2), 41-45. Renick, T. M. (S 4 2007). Dumbed down: what Americans dont know about religion. Christian Century. 124(18), 26-29. Once again here we are asking how a Christian in a postmodern society can consider abortion as a viable solution to a complex moral issue. The abortion debate has polarized Americans like no other national problem since 9/11 or Watergate. The abortion issue has created a vast partitioning across Americas cultural, and religious lines, which is also evident at the individual, political, and ecclesiastical levels. (New International Version, 1984) You may say I am allowed to do anything. But I reply, Not everything is good for you. And even through I am allowed to do anything, I must not become a slave to anythingBut our bodies were not made for sexual immorality. They were made for the Lord, and the Lord cares about our bodies. (1 Cor. 6:12-13). Thomas Jefferson is regularly addressed as one of the finest proponents of religious freedom in the nineteenth century. In a letter dated 1816 he writes about moral decisions which he acknowledges the individual is heir to his own decision and no one else, (Lokensgard, 2009) But I have ever thought religion a concern purely between our God and our consciences, for which we were accountable to Him, and not to the priests (p. 43).

JD EDwards :: essays research papers

COMPANY OVREVIEW: JD. Edwards provide innovative, full range business solutions for multinational organizations for almost a quarter of a century. Its innovative approach allowed it to act as a true business partner with companies of all sizes, leveraging their existing investments and taking advantage of new technologies thereby increasing their competitive advantage. 80 international offices are maintained to support an ever-expanding customer base of more than 6200 installations distributed among 113 countries. J.D. Edwards also helped to shape the next phase of e-business in the Internet economy: collaborative commerce (C-Commerce). C-Commerce is the ability to deliver open, collaborative technologies that facilitate communication among organizations, suppliers and customers across a supply chain, maximizing value in business-to-business environments. J.D. Edwards has over 80 product alliance partners, leading to a myriad of platform variations in implementing their business solutions. Providing a means for its international sales force to demonstrate their range of applications in ways that emulate the diverse environments of its customers was a formidable and costly challenge. As with most dynamic international organizations, J.D. Edwards has a continually expanding internal requirement for collaborative and business process applications. A number of pending application initiatives meant that the wide area network infrastructure would require expansion. Reducing the network overhead of bandwidth hungry client/server applications could allay costly link upgrades. J.D. Edwards operates a tiered IT administration architecture. The primary IT expertise and 7x24 support services are concentrated at the corporate headquarters in Denver. Administrators are stationed at larger hub sites and also support smaller satellite offices. These regional administrators incur significant travel expense when server console access is required at the satellite locations. Solutions J.D. Edwards implemented Windows 2000 Terminal Services to provide single instance delivery of its business applications integrated within a wide variety of client environments. Their centralized Windows 2000 terminal servers now provide product demonstration capabilities for an international sales force of 300, highlighting an array of product integration capabilities. Centralizing these complex client scenarios significantly reduced the ongoing support and management of the sales systems. Prior to setting up Windows 2000 terminal servers, demos were being run by individual sales people on their own laptops, they would demo multiple versions of the software by having multiple hard drives. That was a lot of administration overhead. Deployment of the constant stream of application updates was also greatly simplified. When there are new versions of client software they’re very easy to deploy. J.D. Edwards also deployed Terminal Services as a delivery platform for a bandwidth hungry client/server application.

St. Augustine Confessions

St. Augustine’s Confessions St. Augustine lived during a period in which the Roman Empire was in deep decline and Christianity was taking root as the official religion. It was a time of great political stress and widespread religious concern. The Confessions reveals much about his formative years, when he strove to overcome his sensual desires, find faith, and understand religious and philosophical doctrines. Augustine treats this autobiography as much more than an opportunity to narrate his life, however, and there is hardly an event mentioned in his autobiography that does not have an accompanying religious or philosophical clarification. St. Augustine’s confessions also provide one with a critical aspect of the Christian Bible. Augustine’s confessions form a work that corresponds closely to its content and achieves what it set out to achieve, which is redemption from sins for Augustine and a revelation for the readers. His writing is basically an idea of the return of creation to God; its aim is to inspire others to actively seek this return and to believe in the creation of God. The relationship St. Augustine has with love and God is undeniably irrevocable due to the fact that he cannot distinguish love and God with out one another. Augustine often experiences darkness, blindness, and confusion while attempting to find truth in God, but he knows that when he eventually finds him his confused heart will be redeemed. Augustine started out in childhood with a state of confusion because he had to live in two different worlds. These two worlds consisted of that of his mother’s (Monica) religious faith and teachings, and the rest of the outside world. The two worlds confused Augustine as a child because his mother praised Christ and Christianity and about the almighty God who helps humans to go to heaven. In the outside world, it was completely nonreligious. The talk was about striving to achieve. In Carthage, while successfully pursuing his studies, he abandoned his Christian moral teachings of his early years and took in a mistress, with whom he lived with for 10 years. Augustine’s relation to his mistress focuses primarily on the problem of restless love, while showing that Augustine had the desire to love and wanted to be loved. Many young men stayed with a woman until the time came to marry them back then. This is what Augustine performed. He states that, â€Å"In those days I lived with a oman, not my lawful wedded wife but a mistress whom I had chosen for no special reason but that my restless passions had alighted on her. But she was the only one and I was faithful to her† (Confessions, IV). This is just one of the many aspects in his life that he considered sinful. Later in his writings, when Augustine talks about his conversation to Neo-Platonism (all actions a re considered good or evil) and then Christianity that he classifies his previous behavior as sinful and regrets many of his previous actions. By the time he converted, he viewed every act in which he put himself ahead of God as sinful. One sin that he mourns greatly and faults himself for is allowing him to be sexually free and having various partners. Although Augustine was regretful for his sin, he also mentions that it was the hardest sin to give up when he was trying to determine if he wanted to convert to Christianity completely. Augustine also attempts to provide another explanation for his previous actions by speculating that his actions were a result of his love for God being somehow misleading; â€Å"To him I was led by thee without my knowledge, that by him I might be led to thee in full knowledge† (Confessions, XIII). One of the biggest struggles that Augustine faced was his belief in God and how God exists. His concern was how we can seek God without really knowing what he is or what we’re exactly looking for. â€Å"Within me I had a dearth of that inner food which thyself, my God—although that dearth caused me no hunger† (Confessions, I). He constantly questions the existence of God and his belief in Him. Asking God to â€Å"come into me†, Augustine again questions what that phrase could really mean when expressed to God. Later on in the writing, Augustine came across a book, in which he referred to as â€Å"books of eloquence† (Confessions, IV), called Hortensius by Cicero. He admired this book very much and its philosophical ways which he proclaims it â€Å"changed my whole attitude and turned my prayers toward thee, O Lord, and gave me new hope and new desires† (Confessions, IV). The reading caused him to reach toward God, even though he had only learned of God seriously through Monica, his mother whom was of Christian faith. It helped him to develop a different outlook on God and take life more seriously. Furthermore, the death of Augustine’s friend made him realize that all love should be rooted in God. His friend became very ill with a fever and eventually passed away. Augustine felt extreme grief and sorrow for his friend’s death. He believes that the main cause of his misery lies in the fact that he loves his friend with the type of love that should have been reserved for God alone. Therefore, he felt that all human love is going to fade unless this love is grounded in the eternal God who never changes and will always remain. While love exists between two souls with whom we want to be with, this type of love will always have a basis from God. Throughout the Confessions, love and wisdom, his desire to love and be loved, are all driving forces for Augustine’s desire to find peace in God. Augustine often experiences darkness, blindness, and confusion while attempting to find peace in God and peace within himself, but he knows that when he eventually finds him his restless heart will be saved. Augustine felt that love might help him have a solid purpose in life and would guide him through his time of conversion. Love is a natural feeling for human race and becomes a necessity for all people. For Augustine, the first love has to be for the love of God. It must come before all others. He states that â€Å"the thought of you stirs him so deeply that he cannot be content unless he praises you, because you made us for yourself and our hearts find no peace until they rest in you† (Confessions, I). Holding God as love’s priority, it helped Augustine to shape his life, his mind and his beliefs. He never realized what a big difference it makes in one’s life when it is opened up to love and to love Christ. For Augustine, the answer to his questions and confusion lies in God’s grace. These answers are to the most difficult questions on life and faith. Throughout his writing, there was no time where he had been without love, but he had loved in pieces, hidden, and conflicting ways. He had loved his mother, Monica, from the beginning. He had also loved the name and image of Christ, but was in state of confusion many times therefore doubting his faith and beliefs. Through the Confessions, Augustine leaves himself and his past to praising God and loving him because he felt guilty with himself and his importance of God in his life. He found a place in God that he never imagined could happen. His guilty mind and heart finally found rest in God. Love also played a significant role during his conversion. It helped guide him towards God and Christ in a positive way that influenced the rest of his life. All these various themes of love helped and guided Augustine through his conversion. This formation was the discovery of a new self and the discovery of the new world he sees now through his conversion. The conversion taught him truth and to believe in God. His desire to understand wisdom, which was through the readings by Cicero, brought about a new view for Christ. Though he converted, Augustine’s full connection with the love of Christ was still yet incomplete for him. His mind was not satisfied with any one direction. The most critical and influential form of love that Augustine had was love for God and the love for Christ. It was almost as if he was exposed to a new realm and he opened up his life up to God more and more each day by praising him, telling God how much he loves him now. Augustine states, â€Å"then, O Lord, you laid your most gentle, most merciful finger on my heart and set my thoughts in order, for I began to realize that I believed countless things which I had never seen or which I had taken place when I was not there to see† (Confessions, VI). The Confessions tells a story in the form of a long conversion with God. Through this conversion to Catholic Christianity, Augustine encounters many aspects of love. These forms of love guide him towards an ultimate relationship with God. His restless heart finally finds peace and rest in God after the conversion. Augustine finds many ways in which he can find peace in God. He is genuinely sorry for having turned away from God, the one source of peace and happiness. Augustine is extremely thankful for having been given the opportunity to live with God. Augustine uses love as his gate to God’s grace. All in all, the Confessions can be read as Augustine’s way of redemption from his sins and his revelation of love to God and Christ. Augustine’s transition from a sinner to a faithful Christian was also evidence to God’s greatness. Even though Augustine committed unacceptable sins, it was a good thing for him in that he found the strength to believe and love God. This is because of what he has obtained from analyzing texts, such as Cicero’s writings, and Christian philosophy and the fact that he can truly understand the root causes of his sins that he committed instead of simply implying them based on what a book says.

buy custom State Constitution essay

buy custom State Constitution essay Like the constitution of any other state or national government, the Texas Constitution establishes the fundamental and crucial laws under which all of its citizens are governed (Texas Statutes 1). However, it is notable that the Texas Constitution significantly differs from almost all the constitutions in the U.S. This is mainly due to the fact that the Texas Constitution has been redesigned, changed, recreated, amended as well as overdone as a whole. Consequently, this has made this Constitution to be long, even more than that of the United States - a factor that has given room for many misunderstandings, leading to frequent amendments. This paper will analyze the key differences between the Texas Constitution and that of the State of Vermont. Some of the key differences to be looked at will include the structure, format, organization, content, number of amendments as well as the ease or difficulty of amending and changing the constitution. The Historical Background of the Texas Constitution It is notable that Texas has had a total of seven constitutions in its history. Every of these constitutions have certain fundamental principles shared with the U.S. Constitution. Some of these fundamental principles in its structure include separation of power into three distinct branches of the government, democratic governance, and system of federalism. Yet, every of these different constitutions have substantially reflected their time and the prevailing political culture of Texas. The first constitution that governed Texas was the Constitution of the Coahuila y Tejas from Mexico in 1827. This was followed by the Constitution of the Republic of Texas in 1836, drafted after Texas declared independence from Mexico. The third constitution, Texas State Constitution, was written in 1845 in response to admission of Texas to the union. In 1861, the state withdrew from the union and joined the Confederacy, thus drafting the forth constitution. The fifth, sixth and seventh constitutions we re written in 1886, 1869, and 1876 respectively. Generally, the current Texas Constitution is among the longest of all the state constitutions. Since its adoption, 653 amendments have been proposed, of which 72.58% were approved by the voters (Hill 89). Organization and Format There are significant differences between the Texas Constitution and that of State of Vermont. One of the significance differences is the organization. As compared to other constitutions, the Constitution of Texas starts wih the preamble that is followed by other 17 Articles. Unlike the Vermont Constitution, Texas puts the bill as Article 1. The bill of rights usually reflects the framer fear of the abuses of the government more than the constitutions of other states. This is then followed by powers and organization, found in Articles II through V. Article VI exhaustively covers elections and voting, while Articles VII and VIII (eight) cover taxation, education, and revenue. It is notable that Article VII significantly limits the amount of revenue, which can be spent in the field of education and dedicates some funds for that purpose. Articles IX through XVI exhaustively cover wide range of topics, including land use, property rights, railroads, local governance, and personal debts a mong other aspects. Finally, Article XVII, which is the last article of this Constitution, covers the modes in which the Constitution can be amended. On the other hand, Vermont Constitution is divided into two major chapters. The first chapter is the Declaration of Rights to inhabitants of this state. It was drafted in 1777 and is divided into twenty one Articles. Some of the articles include right to emigrate, martial law, and trial by jury among others. The second chapter is plan or the frame of government, outlining all the structure of governance. The chapter also details the three notable branches of the government, elections, militia, and impeachments among other provisions. Based on this, the formats of these two constitutions vary significantly. The one of Texas is only divided into Articles, 17 in total, with no distinct chapters. On the other hand, the Constitution of Vermont is divided into two parts. Part 1 is the constitutional history of Vermont, having three subtopics, namely adoption of the Constitution, council of the censors and the ten year time lock. The second part is the Vermont Constitution and commentary, w hich is divided into chapter one and chapter two. Chapter one is in its turn divided into twenty one Articles, while chapter two is divided into different sections. Content and Structure The two constitutions also vary in terms of the content and structure. The Texas is remarkably lengthy, more than the Constitution of the United States itself. In 2009, Texas Constitution had more than 98,000 words. The main reason for this is the fact that early Texans were enormously scared of overly controlling government. Therefore, when the Constitution of Texas was drafted, they tried to create no loophole in this Constitution, by eliminating all the gray aareas in politics. As a result of this large content of the Constitution, it has become hard for the politicians to function effectively as some of the parts contradict each other, mainly due to its structure. On the other hand, Vermont Constitution is one of the shortest constitutions in the United States, with only 8, 9295 words. Consequently, the reduced content of this Constitution has allowed politicians to function effectively. Generally, the well-managed content of Vermont Constitution has resulted into development, as the government does not require amending the Constitution in order to enact new laws (Hill 15). Changing and Amending the Constitution By far, it is easy to amend the Texas Constitution as compared to that of Vermont. This is based on the fact that Texas has relatively low bar for amending the constitution. The Constitution also takes high restrictive view of all powers held by the state government - a factor that has significantly demanded for alterations and addition. While Vermont Constitution has been changed for only 19 times since creation in 1793, that of Texas has been amended for more than 456 times, not counting the 176 times of amendments that were enormously defeated by the voters. The State of Vermont Has the Better Constitution In my own opinion, the State of Vermont has a better and more practical Constitution as compared to that of Texas. As indicated above, the large content of the Texas Constitution has hindered growth of this state. This is due to the fact that the government has to keep on amending the Constitution in order to enact laws and policies, especially those dealing with the emerging challenges of the 21st century. The Constitution of Texas has had very many amendments, - a factor that has enormously disorganized this Constitution. Consequently, it has become hard for the three branches of the government to perform effectively, thus hindering growth. Furthermore, the Constitution has a lot of fear of unknown, such as that of political corruption, as well as a lot interests in the existing constitution. This is unlike the Constitution of Vermont, which allows the government to develop new policies without necessarily making changes to the existing constitution. From the above information, it is clear that Vermont Constitution is far more superior as compared to that of Texas. One can see that the Texas Constitution is either poorly drafted or is too specific, thus demanding frequent amendments Buy custom State Constitution essay

The 1920s as a New Age.

The 1920s as a New Age. The 1920's was a period of change and turmoil for the US on all fronts. Suffering from post-war withdrawal and home grown prosperity this decade can be argued as a period of anxiety, intolerance, hedonism, and liberation. While one aspect of the American lifestyle burgeoned with new culture and technology the other spiraled towards isolationism and nativism.The fear of communism and foreign encroachment on American government and values led to much anxiety and intolerance. The red scare, for example, 'red listed' Hollywood actors and blue collar workers alike, causing employers to shun them. Labor unions and strikes were blamed on communists while traditional fundamentalism was reinforced. This time period also came with the rebirth of the Ku Klux Klan which had largely died out by the turn of the century. With this new birth, the list of the hated grew longer, including Jews, modernists, and foreigners. Foreigners were also discriminated by the nativists, who's members grew to inclu de the general US population, causing the creation of the Emergency Quota Act of 1921 and the Immigration Act of 1924 each plugging the flow on the new immigration.United StatesAlong with this anxiety and intolerance was the new US hedonism and liberation. Restructuring of American morals led to 'hedonism' to the old world values. One piece bathing suits, shorter skirts, and sexual exploration all came along with the youths disillusionment directly caused by the literature of the times and Freudian thinking. The advent of the radio, car, and talking movie also helped spread American culture. Liberation was also benefited by the car allowing youths and women to travel beyond the grasps of husbands and parents allowing for more job availability for women and more freedom for kids.The age of the 1920's although shunning and discriminating against many new groups of Americans...