College admissions essay Example | Topics and Well Written Essays - 250 words

College admissions - Essay Example I came to this conclusion about a year ago when I had the unfortunate experience of watching both friends and family members struggle with cancer. While at the hospital, I observed caring oncologists and other healthcare professionals, (including radiation technicians) assisting these people through their most trying situations with care and compassion. It is for this reason that I became inspired, and I realized that this was the career path I should have chosen. My long-term goals include continuing my education; as I enjoy growing, learning, and evolving as a professional. I also know that whatever I do I want to help people and make a difference in their lives, even if it is only a small contribution. As a young college student I didn't comprehend all the positions that were available within the healthcare industry that would satisfy my duel fascinations with science and the human body. Therefore, at the time, I pursued a Bachelor of Science degree in Physical Education; with a concentration on fitness and wellness. However, I soon learned that the scope of available employment for this degree can be somewhat limiting, and so, found myself working in the field of nuclear energy. As I mentioned, I enjoy learning and expect to accomplish my goal of becoming a radiation technician in approximately one year.

Under Article 223-6 of the French Penal Code(Chapter

Under Article 223-6 of the French Penal Code(Chapter Under Article 223-6 of the French Penal Code(Chapter III, Section 3)..'anyone who wilfully fails to render to a person in danger any assistance which, without risk to himself or to third parties, he could render him either by his own action, or by initiating rescue operations..' is punishable by imprisonment and fine. Essay Question: What is the criminal law in England and Wales on liability for omissions to act? Having regard to the above extract from the French Penal Code, critically discuss whether the current English Law on this issue should be changed. The criminal law in England and Wales on liability for omissions to act: Unlike the French Penal code, which provides a general duty on all persons to assist others in peril according to their abilities, breach of which is a specific offence in its own right, English criminal law does not impose a general duty to act to save other people or property from harm, even if this could be done without any risk or inconvenience. For example, a man who simply stands and observes a child drowning in a shallow pool when he is in a position to easily rescue it should he choose to do so, commits no offence under English law, because he is not under a duty to rescue it. A duty to act may however arise under a contract, the most obvious example being where the failure to fulfil a contractual obligation is likely to endanger the lives of others. Liability is not necessarily precluded by the injured person not being a party to the contract; in the case of Pittwood[1], the defendant, who was a level-crossing keeper, in breach of his contract of employment, failed to close the gate when a train was approaching, resulting in someone dying on the crossing. Wright J confirmed that criminal liability can be incurred from a person’s failure to perform their contractual duty and held that, in this case, a duty was owed to the road users even though, prima facie, the contractual obligation was owed only to the railway company. A person who holds a public office, such as a police officer, may also be under a duty to care for others. For example, in the case of Dytham[2], a uniformed police officer failed to act when he saw a man being kicked to death a few yards away and was convicted on charges of ‘misconduct in a public office’. Likewise, a parent is under a duty to save his/her young child from harm; a parent who has allowed his/her baby child to starve to death may, depending upon his/her state of mind, be convicted of murder or manslaughter[3]. Other close relationships may also involve a similar duty[4], such as between a husband and wife, although this particular example might be more akin to a contractual duty arising from the contract of marriage than to the duty in the above example. The voluntary carer of a person unable to look after him/herself is also bound by a duty of care towards that person under English criminal law. In Nicholls[5], the defendant received a young child into her care, on the death of that child’s mother. Brett J directed the jury that if a person chooses to take on the care of someone who is helpless, either from infancy, infirmity or mental illness, he is bound to execute that responsibility and, if he allows him/her to die, he may be guilty of manslaughter. In Stone[6], this principle was extended to include situations where a person does not overtly accept the responsibility of carer, but where the situation has lead to such; for example, in a situation where two people have lived together for some time, and the health of one of those people deteriorates to a state where they become dependent upon the other for care, then the court may be prepared to imply a voluntary undertaking of care from the very fact that the healthy party did in fact oblige[7]. Such a duty will of course be extinguished if the relationship between these two parties should end, or if the ill party orally releases the other from his/her responsibilities [providing of course that the party is in a state capable of making a rational decision]. An example of this latter situation might be a patient releasing her doctor from his duty of care towards her by instructing him that should she become ill, she does not wish to be treated. Such an advance refusal will only be effective if the patient is fully compos mentis, has not been unduly influenced in respect of her decision and has contemplated the actual situation which will arise, understanding all the consequences of refusing treatment in such a situation[8]. A duty of care can also arise from an accident; where the accused inadvertently and without the appropriate mens rea performs an act which places a person or property in danger, but before the resulting harm is complete, becomes aware of the train of events caused by his inadvertent act, then that party is, by virtue of the English criminal law, under a duty to take such steps as lie within his power to try to prevent or reduce the risk of harm; if he does not, then he may be criminally liable for the consequences. The case authority for this special duty situation is the case of Miller[9], in which the defendant had, quite by accident, fallen asleep in the plaintiff’s house with a lit cigarette in his fingertips. He awoke to find that he had set the mattress of the bed, in which he was sleeping, alight, but rather than raising alarm or trying to extinguish the fire, he simply went into the adjacent room and fell asleep in there. The House of Lords affirmed his conviction for arson, contrary to s1(1) and (3) of the Criminal Damage Act 1971, as he was in breach of his duty to take reasonable care to extinguish the fire which he had accidentally caused, being in a position to do so. As yet there is no clear authority on how much of a risk a person under such a duty to act might be expected to run in order to perform that duty, but the common law duty requires ‘reasonable’ steps to be taken, a criterion which will be assessed in light of all the circumstances of the particular case in question. So far we have focussed our discussion around the duties of ordinary citizen’s in daily life as developed by the English common law. It should be noted that there are also in place many statutory schemes of regulation in regard to industry and commerce, such as the offence of failing to comply with a limitation, condition or notice contrary to the Radioactive Substances Act 1993. There are also statutory schemes for the distribution of public money, such as the failure to notify a change of circumstances under the Social Security Administration (Fraud) Act 1997, and schemes for other licensed regulated activity such as failing to report a road accident. These statutory schemes are simple rules which must be followed as a condition of engaging in these activities, and are relatively non-contentious in their lack of general application to the ‘ordinary citizen’. Critical discussion regarding the issue of whether the current English Law, as described above, should be changed so as to be more like the law contained in Article 223-6 of the French Penal Code(Chapter III, Section 3): As we have seen from the above description, English criminal law does not generally criminalize the failure to render assistance to another citizen who is in peril, even where such assistance would be easy and cause no harm to ourselves. In contrast, the law under Article 223-6 of the French Penal Code (Chapter III, Section3), as quoted within the question of this essay, does create a general duty to rescue, and does criminalise such omissions. The position of the English criminal law in not generally criminalising such omissions might be defended on grounds that the vagueness of the terms involved with criminalizing such omissions [such as ‘reasonable steps’] would leave citizens with no clear warning of what they must do and when [the principle of ‘fair warning’]. It may also be defended on grounds that this resulting uncertainty would have a weakening effect on the rule of law and would also lead to too great a reliance on prosecutorial discretion in defining the effective scope of such omission criminalisation. The English position might be best defended however by adherence to the principle of autonomy; â€Å"the imposition of a duty to act restricts one’s liberty to pursue one’s own ends and desires by requiring one to do a particular thing at a particular time.† The position of the French Penal Code in generally criminalising such omissions might be defended on grounds that more important than the principles of fair warning, rule of law and individual autonomy is the protection of human life and human safety. A. Ashworth and E. Steiner[10] argue that Article 223(2) is a deliberate attempt to set the protection of one citizen’s life or safety above the protection of the maximum liberty of other citizens. The position might also be defended by the fact that since its introduction in 1941, this French Penal Code, responsible for generally criminalising a failure to rescue, has not been considered oppressive[11] in the way that vehement advocates of the English approach might lead one to believe such a law would. The truth is that both the English and the French approach in regards to liability for omissions to act have their respective shortcomings. The English approach does not afford enough weight to the worthy protection of the fundamental interest in human life and safety; the French approach does not afford sufficient attention to the worthy principles of autonomy, fair warning and the rule of law. Perhaps the solution therefore would be a compromise? I believe that the lesson English criminal law should learn from the Penal Code of our Continental comrades is the importance in recognising the harms involved with not helping a person who is in peril; English law must retain its firm stance with regards autonomy, fair warning and rule of law, but simultaneously afford a greater degree of attention to the protection of the fundamental interest in human life. As M. A. Menlowe[12] writes: â€Å"†¦when fundamental interests are involved (life, physical integrity), we should pause before accepting that an individual’s freedom of action is more valuable than a requirement to carry out a non-burdensome rescue.† In conclusion therefore, I would argue that perhaps a compromise should be employed by the English criminal law; a ‘duty of easy rescue’. The law should criminalise omissions to rescue those in peril where such a rescue is a simple and harmless task, but should not punish someone for not engaging in a rescue attempt when the risks associated with such a rescue are uncertain and complicated. Pessimists might argue that it would be too difficult to create a law which attempted a balance between on the one hand the respect for autonomy, adherence to the principle of fair warning and adequate protection of the rule of law, and on the other, a respect for protection of the fundamental interest in human life, but such critics should bear in mind that these three former principles are often found balanced with other interests throughout English law. As Feinberg remarks: â€Å"similar line-drawing problems exist throughout the law, and most have been found manageable.[13]† Bibliography A. Ashworth and E. Steiner ‘Criminal Ommissions and Public Duties (1990) 10 Legal Studies 153 A. Ashworth, ‘Principles of Criminal Law’, 3d. Oxford University Press 1999 p50 M. A. Menlowe. ‘The Philosophical Foundations of a Duty to Rescue,’ in M. A. Menlowe and A. McCall Smith (eds), The Duty to Rescue (1993) Feinberg, Harmless Wrongdoing, xii, summarising his argument in ‘Harm to Others’ 150-9 (1984) Cases cited: Pittwood (1902) 19 TLR 37 Dytham [1979] 3 All ER 641 Gibbins (1918) 82 JP 287 Smith [1979] Crim LR 251 Nicholls (1874) 13 Cox CC 75 Stone [1977] QB 354 Re T [1993] Fam 95 Miller [1983] 2 AC 161 Footnotes [1] Pittwood (1902) 19 TLR 37 [2] Dytham [1979] 3 All ER 641 [3] Gibbins (1918) 82 JP 287 [4] Smith [1979] Crim LR 251 [5] Nicholls (1874) 13 Cox CC 75 [6] Stone [1977] QB 354 [7] Stone [1977] QB 354 [8] These criteria were first set out in the case of Re T [1993] Fam 95 [9] Miller [1983] 2 AC 161 [10] A. Ashworth and E. Steiner ‘Criminal Ommissions and Public Duties (1990) 10 Legal Studies 153 [11] A. Ashworth, ‘Principles of Criminal Law’, 3d. Oxford University Press 1999 p50 [12] M. A. Menlowe. ‘The Philosophical Foundations of a Duty to Rescue,’ in M. A. Menlowe and A. McCall Smith (eds), The Duty to Rescue (1993) [13] Feinberg, Harmless Wrongdoing, xii, summarising his argument in ‘Harm to Others’ 150-9

Alfarabi And Aristotle: The Four Causes And The Four Stages Of The Doc

Alfarabi and Aristotle: The Four Causes and The Four Stages of The Doctrine of The Intelligence Alfarabi was raised as a young boy in Baghdad. His early life was spent studying the art of linguistics, philosophy, and logic. His teachers were Syrian Christians experts in Greek philosophy. He studied Aristotle and Plato in detail, and it became evident in his later writings that they were a strong influence on him. He became quite a prolific writer, and he wrote more than 100 works, many of which have unfortunately been lost including his a lot of his commentaries on Aristotle. He was one of the earliest Islamic thinkers to transmit to the world of his time the doctrines of Plato and Aristotle. He is considered by many to be the founder of an authentic philosophy. His writings created a lot of support, debate, and controversy. He contributed materials on the proof of the existence of the First Principle, and on the theory of emanation, as well as the theory of knowledge, in addition to his commentaries on Greek philosophers. The Greek influence is clearly present in his works, especially with his Opinions of the Inhabitants of a Virtuous City, where he laid down a philosophical, religious, and social system for the humanity at large; a system that sought to break barriers and facilitate relations among people and nations. This work sounded very similar to the work presented by Plato in Plato's Republic. They both took into consideration the matter of city/state, who was to govern, who was to be governed, how this governing was to take place, how it was to be enforced, and so on. It also appears clear that he was influenced greatly by Aristotle. This influence is present in his "Doctrine of the Intellect". The Doctrine of the intellect was Alfarabi's approach to giving his own interpretation to the intellect. There are strong similarities between Alfarabi's Doctrine of the Intellect and Aristotle's "Four Causes". Needless to say that they each are comprised of four stages, but the stages seem very similar, they seem to be representative of one another, almost to the point of defining one another. It will be demonstrated that Alfarabi used Aristotle's "Four Causes" to derive and support the Doctrine of the Intellect. Alfarabi draws off of Ar... ... of Alfarabi, then it is clear that there was a strong Aristotelianism influence on Alfarabi. This is evident in several of the writings such as in his mentions of the four senses, intellect in potentiality, intellect in actuality, acquired intellect, and with the agent intellect. There are several other writings that are credited to Alfarabi that were based on Plato and Aristotle, so there is no real reason to assume that these writings were not those of Alfarabi. It appears that Alfarabi uses the basic principles of Aristotle and has applied them to his principles of the Doctrine of the Intellect in order to rationalize his philosophy. Alfarabi was a philosopher that grabbed new ideas and harnessed them with some of the greatest philosophical minds known to man. He took Aristotle to a new level, doesn't any true philosopher? He embodied the thoughts of previous minds, and united them with his own and became a very powerful influence on Islamic philosophy. It is clear that Aristotle was used to develop his Doctrine of the Intellect. The similarities, the context, and the rational are too similar to belong to anyone else. Alfarabi And Aristotle: The Four Causes And The Four Stages Of The Doc Alfarabi and Aristotle: The Four Causes and The Four Stages of The Doctrine of The Intelligence Alfarabi was raised as a young boy in Baghdad. His early life was spent studying the art of linguistics, philosophy, and logic. His teachers were Syrian Christians experts in Greek philosophy. He studied Aristotle and Plato in detail, and it became evident in his later writings that they were a strong influence on him. He became quite a prolific writer, and he wrote more than 100 works, many of which have unfortunately been lost including his a lot of his commentaries on Aristotle. He was one of the earliest Islamic thinkers to transmit to the world of his time the doctrines of Plato and Aristotle. He is considered by many to be the founder of an authentic philosophy. His writings created a lot of support, debate, and controversy. He contributed materials on the proof of the existence of the First Principle, and on the theory of emanation, as well as the theory of knowledge, in addition to his commentaries on Greek philosophers. The Greek influence is clearly present in his works, especially with his Opinions of the Inhabitants of a Virtuous City, where he laid down a philosophical, religious, and social system for the humanity at large; a system that sought to break barriers and facilitate relations among people and nations. This work sounded very similar to the work presented by Plato in Plato's Republic. They both took into consideration the matter of city/state, who was to govern, who was to be governed, how this governing was to take place, how it was to be enforced, and so on. It also appears clear that he was influenced greatly by Aristotle. This influence is present in his "Doctrine of the Intellect". The Doctrine of the intellect was Alfarabi's approach to giving his own interpretation to the intellect. There are strong similarities between Alfarabi's Doctrine of the Intellect and Aristotle's "Four Causes". Needless to say that they each are comprised of four stages, but the stages seem very similar, they seem to be representative of one another, almost to the point of defining one another. It will be demonstrated that Alfarabi used Aristotle's "Four Causes" to derive and support the Doctrine of the Intellect. Alfarabi draws off of Ar... ... of Alfarabi, then it is clear that there was a strong Aristotelianism influence on Alfarabi. This is evident in several of the writings such as in his mentions of the four senses, intellect in potentiality, intellect in actuality, acquired intellect, and with the agent intellect. There are several other writings that are credited to Alfarabi that were based on Plato and Aristotle, so there is no real reason to assume that these writings were not those of Alfarabi. It appears that Alfarabi uses the basic principles of Aristotle and has applied them to his principles of the Doctrine of the Intellect in order to rationalize his philosophy. Alfarabi was a philosopher that grabbed new ideas and harnessed them with some of the greatest philosophical minds known to man. He took Aristotle to a new level, doesn't any true philosopher? He embodied the thoughts of previous minds, and united them with his own and became a very powerful influence on Islamic philosophy. It is clear that Aristotle was used to develop his Doctrine of the Intellect. The similarities, the context, and the rational are too similar to belong to anyone else.

Concept of Community

Concept of Community 1 Running head: Concept of Community Concept of Community Abstract The purpose of this paper is to discuss the concept of community. The paper will explore the differences and definition between community and aggregate. The author will further discuss specific identification and description of an aggregate. The paper will conclude with the writer’s personal expression regarding this topic. Community vs. Aggregate Public health nurses and other care providers face various roles and challenges when working within the community. It is significant that nurses understand the differences between aggregate care vs. ommunity based approaches to health care and service delivery. A community, in public health, is a defined population. The focus of public health is the health of a defined population of community. A community can be defined as a common interest or characteristics (age, race, gender, social class, or cultural identity), also referred to as an associate population. It can be defined by geographic boundaries, or a system (Porche, 2004). Therefore, an individual within a given population can be a member of several different communities at one time, depending on the defining characteristic of the community. And, depending on the type of community, the members may never come into contact with one another (Porche, 2004). An aggregate is a subgroup of the community population. Any community consists of multiple aggregates. Community aggregates can be grouped into simple aggregates based on demographics or geographic locations. This is the least type of aggregate in community health practices. The most common type of aggregate is high risk aggregate. A high risk aggregate or subpopulation of the community that has a high risk commonality among its members, such as Concept of Community 3 isky lifestyle behaviors (drug users, alcoholics) or high risk health conditions (teen pregnancy). The aggregate concept is used to target specific aggregates or subpopulations within the community (Porche, 2004). An aggregate approach, targets a specific subpopulation within the community, such as teenagers at risk for teen pregnancy. For example, an aggregate study (Kelly, Sheeder, 2004), was to test the h ypothesis that teenagers who have taken home pregnancy tests (aggregate), are more ambivalent about remaining non-pregnant than those who have not, and for this reason, use contraceptives less consistently. This was supported by detailed evidence. The authors concluded that home pregnancy test taking should be regarded as a red flag by those who care for adolescents; although they are as capable of using contraceptives as their peers, test takers are less apt to do so because they expect less negative consequences from childbearing, and for this reason, may benefit more from discussing childbearing expectations than contraceptive options. Therefore, aggregate health care focuses on a specific group of people and is a more in-depth and detailed type of treatment. In contrast, the community based approach focuses interventions of the entire community, using community or population based data. In the community-based approach, the interventions are designed to affect the health of the entire community at one time. In other words, the community or public health approach is focused on the entire community. To affect the health of the entire population, the public health nurse targets specific groups and designs interventions at multiple levels (individuals, aggregate or group, family and community). Concept of Community 4 Conclusion In conclusion, Public health nurses and other care providers face various roles and challenges when working within the community. It is vital that nurses understand the differences between direct and indirect services and aggregate care versus community based approached to health care and service delivery. Within a given community, multiple partners become vital to the health and well being of populations served. Aggregate care tends to focus more on individual services and individually appropriate methods of delivery. In many circumstances however, community and aggregate based approaches may be considered one in the same. Concept of Community 5 References Porche, J. (2004). Community Health Nursing Practice: A Population-Based Approach. Journal of Clinical Nursing, pp. 7-16. Kelly, L. , Sheeder, J. (2004). Teen Home Pregnancy Test Takers: More Worried or More Wishful? Pediatric Nursing Journal,13(3), 581-584. Frish, N. (2007). Concept of Community and Aggregate Care. Alternative Journal of Nursing, 14(7), 45-50. Reed, J. (2003). Aggregate Health Status: A Benchmark Index for Community Health. Journal of Medical Systems, 27(2), 177-189.

Home of Mercy Essay

Harwood’s ‘Home of Mercy’ focuses on the ideas of oppression, youth and punishment by using an abundance of literary and poetic techniques. All of the above highlight the strict and rigorous nature of the Catholic Church, thus portraying Catholicism in a negative manner. Oppression through the perversion of the Christian doctrine is one of the key themes in the sonnet. The first description that the reader gets of the girls is that they are â€Å"ruined.† The word ‘ruined’ is a high modality word, and exemplifies the fact that these girls cannot be fixed no matter how hard one tries. This creates a sense of pity as the word â€Å"girls† represents youth. There is also a sense of order and routine that is demonstrated in the way â€Å"the girls are walking at the neat margin of the convent grass.† The word â€Å"neat† and the religious imagery associated with the word â€Å"convent† depict a strict order. Grass is also associated with the colour green, which represents fertility. The fact that the girls are â€Å"walking at the neat margin of the†¦ grass†, shows that they are not allowed to be mothers. The girls are then â€Å"counted as they pass.† This establishes a sense of anonymity as we are looking at the girls as a whole group and not as individuals, which they are. This conveys that they are not cared for individually, and that they are in a harsh environment. The sonnet’s form is also directly related to the subject matter, as it is written in iambic pentameter which diegetically exposes the oppression of the young girls as of it’s strict rule. Through the use of many poetic devices, such as imagery, the theme of oppression by religion is established whilst sticking to a strict form. Youth also plays a large role in this poem, as it highlights their innocence and innate desires. The second stanza says that the girls â€Å"smooth with roughened hands their clumsy dress. â€Å" The juxtaposition of the word â€Å"smooth† and â€Å"rough† bring attention to the reader, as girls hands are not rough by nature, but rather delicate. This indicates that their youth is being taken away, resulting in the reader having feelings of hopelessness and sadness. This line then continues with the words, â€Å"that hide their ripening bodies.† The word â€Å"ripening† is related to fertility, and the girls hiding their â€Å"ripening bodies† establishes that they should be shameful of having ‘sinned.’ The way they are hiding their bodies is similar to how the Church is hiding them away in these Magdalene Laundries. The last line of the second stanza is particularly disturbing for the reader, due to the manner in which the girls are described as, â€Å"mischievous children in distress.† ‘Mischievous’ is a term of endearment and when combined with the word â€Å"distress† connotes a feeling of worry and despair. In the final stanza of the sonnet, the girls are in chapel, however whilst they are supposed to be praying for repentance they are instead dreaming. This is embodied by the quotation, â€Å"with prayer its sad recourse to dream and flight.† This shows that the only time the girls are free is in their thoughts. Therefore, the nature of youth is explored throughout the sonnet through the use of literary devices such as juxtaposition and metaphors. Punishment of these girls is also a significant factor and is expressed by irony, and the cyclical nature of their daily routine. The girl’s work is tiresome and straining and is referred to as â€Å"their intolerable weekday rigour.† The word â€Å"rigour† has a harsh â€Å"g† as does the word â€Å"vigour† which is mentioned later on. This is cacophonous, and is diegetically representing what their work and life is actually like. Their punishment is also very ironic, as they are laundering â€Å"for their sin, sheets soiled by other bodies.† They are washing sheets in which other people have had sex, and that is the fundamental reason that they are in the Magdalene Laundry. Their punishment is also cyclical, as seen by the quote â€Å"each morning†, with the word each embodying a sense of routine. The washing machine also embodies a cyclical routine, therefore emphasising the nature of the girl’s punishment. The last line – â€Å"angels will wrestle them with brutish vigour† is arguably the most disturbing line in the whole poem, because of the contrast it demonstrates. The word â€Å"angels† has a light sound, and symbolises happiness, and peace, whereas in this instance the word is used completely differently. The word â€Å"wrestling â€Å" has sexual connotations, thereby making it possible that this is a rape scene. The last line of this sonnet is very powerful and vividly portrays that these girls are never free, and that they will forever remain ‘Fallen Woman.’ For the aforementioned reasons, punishment is of vital importance in this poem as it gives both the poem and the girls structure. In summation, oppression by Catholicism, the nature of youth and punishment are all prevalent themes in this sonnet. Harwood uses many techniques, which manifest themselves into these three thematic concerns.