What did my experience when I first went abroad or visited a different Essay

What did my experience when I first went abroad or visited a different culture than my own How did I overcome the cultural differences - Essay Example The plane trip was uneventful. When I arrived at the Vienna airport however I began to have a bit of culture shock. Everything was written in German—not in Russian! I heard lots of people around me speaking a language I didn’t understand. I went to a shop to buy some food and I could see all the magazines were different and there were many different types of food available that weren’t available in Russia. When I walked out of the airport I was surprised to see that the temperature was much warmer than it was in Russia. I wouldn’t be needing all the winter gear I had brought with me from Russia. I got in a taxi and explained that I wanted to go to a hotel in the downtown part of Vienna. It took quite awhile for the driver to understand what I wanted: communication with people was difficult. As we drove down the streets I noticed that there were many different models of cars on the streets. Many people had more expensive cars than they did in Russia, for ex ample. As I got to know Vienna over the next few days I realized it was a city of wonderful architecture and very friendly people. I was amazed at how clean the streets were and how green the parks were. A big difference was the quality of life of pensioners. In Russia many are very poor, but in Austria I could see they were well taken care of. Generally, people seemed to be happy and kind. I began to realize that I had been nervous about nothing. How did I deal with all of this? In the end I found my trip to be very enjoyable. In the beginning I had been nervous and unsure, but I made sure to keep an open mind. I was curious about Austria and I wanted to learn more. I didn’t necessarily think my own country was better—I wanted to learn. By keeping an open mind while traveling it is easier to adapt to a foreign

Reticular Activating System Essay Example for Free

Reticular Activating System Essay He believed that Dreams are the guardians of sleep. He also believed that they provided an insight into the motives of a persons behaviour. He described it as the royal road to the unconscious. He believed that no matter how absurd a dream was it always possessed meaning and logic. He warned that dreams had to be analysed in the context of a person s waking life. According to Freud the mind had 3 components. Id: This is concerned with basic instinctive urges such as the need for food, comfort and sexual gratification. It works at an unconscious level. It is not driven by logic and is the pre-socialized part of the personality. He felt that we are driven by unconscious urges, and that through dreams the unconscious desires are expressed, Thus relieving psychic tensions. The Id works on the Pleasure principle Superego: Its components are the conscience. This threatens the Ego with punishment, in the form of guilt, for bad behaviour. The other component is the ego-ideal which promises rewards, in the form of pride and high self esteem, for good behaviour. This is developed throughout childhood. This part represents the moral part of the personality and wishes to do the decent/right thing. This is a part of the id that has been modified by influences of the external world. This is the decision maker, working on a rational and logical basis. The demands of immediate gratification by the Id will be postponed by the Ego until the appropriate time and place. It is not imposing constraints on moral grounds; its priority is the CONSEQUENSES of behaviour This works on the reality principle. Freud believed that behaviour is an interaction of these 3 systems. With the Id being repressed by the Ego and Superego, causing anxiety during waking hours. During dreams the Superego is partially asleep And the Id can get through. The Superego Disguises the Id thoughts, (to stop nightmares. ) Dreaming, he saw as protecting sleep, by Providing an outlet for disturbing and repressed Thoughts, in a modified form, without them coming Into consciousness. The contents of dreams were referred to as: Latent This is the real meaning of a dream. These would be conflicts or dis. Thought. Manifest This is what you actually dream. He Argues that this is a censored and symbolic. Although Jung had been a close colleague of Freud, helping him form the psychoanalytic movement, in 1913 he broke ranks. He did not agree that all dreams are wish-fulfilments. He believed that they were a way of acquiring self-knowledge and to restore our psychological balance. He stated that they were just as likely to point to the future, (by suggesting solutions), as to the past. He did agree that dreams can reveal parts of the self that are usually concealed during waking hours. He believed that the Id expresses desires through daydreams. He preferred to take a dreams at face value and also to study dream series rather as opposed to an individual dream. WEBB CARTWRIGHT p Problem-solving theory of dreaming They believe that dreams are a way of identifying and working through problems of the waking life. They do not believe that the true meanings of dreams are disguised and therefore do not distinguish between the latent and manifest content. However the use of metaphor is included in their theory. 4 Problem Solving theory cont. A number of studies support this theory. (cartwright,1978), presented people with common problems. Those who were allowed to sleep uninterrupted later made far more realistic suggestions towards a solution than those who had been deprived of REM sleep. Hartman 1973, showed that people suffering from occupational or relationship problems enter REM sleep earlier and spend longer in it than less troubled subjects. EVANS p Reprogramming theory of dreaming According To Evans during REM sleep the brain shuts off from the external world, isolating itself from sensory input. This time is spent sorting through new data and updating existing memory systems. A number of studies have shown that REM sleep increases following mental activities of a complex nature. Herman Roffwarg 1983, also supported Evan s theory. In their study participants wore distorting lenses during their waking day. These made everything appear upside down. This took a great deal of mental effort to adjust to. 5 Sup. for Evan s theory cont. Herman Roffwang 1983 cont Subsequent monitoring revealed an increase in periods of REM sleep. Evan s theory has also been supported by the findings of older people spending shorter periods dreaming. Neurobiological Approach HOBSON McCARLY 1977 Activation synthesis Theory of Dreams They proposed that dreaming begins with the random firing of giant cells, located in the R. A. S. of the pons, which in turn activate adjacent nerve cells. These include those concerned with vision, motor activity and emotion. This activity also reduces the tone of major muscles, producing temporary paralysis. This prevents us acting out our dreams. Morrison 1983, found that cats with damage to the brain stem actually chased the subject of their dreams and ignored real mice. Although the body is not moving, the cerebral cortex is still receiving information, originating from the giant cells, which suggests it is. In an attempt to make sense of the random activity it merges or synthesises it, using memory to create a dream. Activity of nerve cells involved in balance for example may evolve as dreams about falling. 6 Some have argued that if dreams were merely a meaningless bi-product of random firing of nerve cells they would not reflect our daily experiences, as they often do. Hobson and McCarley argued that the areas of the cortex that have been most recently stimulated during the day are also most likely to   together with the brain persistently seeking to find meaning, even if there is none in the data. The unusual intensity and chaos involved in this neural activity accounts for the sometimes erratic and strange content of dreams. Hobson also agued that the periodic activation of the brain during sleep is due to the giant cells of the pons firing in an uncontrolled way. This continues until the supply of the neurotransmitter acetycholine ,which they are sensitive to, is depleted. This brings about the end of REM sleep, until acetycholine stores are replaced, and the nest period of REM sleep will begin. CRICK MITCHISON 1983 Nuero Reverse Learning Theory of Dreams They argued that we dream in order to forget. They view the random firing during REM as the brains method of destroying synaptic connections involved in storing useless information. The removal of worthless or parasitic information creates space for material of more use. They called this process reverse learning or unlearning. 7 They point out that animals who do not have REM sleep, such as dolphins and spiny anteaters have abnormally large cortexes. This could be that they have developed in this way to house vast amounts of information. Alternatively, it could be that with the extra space they have no need to unlearn. Winson suggested that a large cortex enables them to carry out unlearning while awake. This theory would explain why we rarely remember our dreams. According to this model, to remember a dream means that we have re-stored the very info. We were trying to forget. This does not explain why some dreams are very coherent and significant. Connectionists theories suggest that we have no need to save space as we have vast potential for storage information. Critics of neurobiological theories argue that if dreams were meaningless, history would not have provided us with so many examples of creations and inspirations that have manifested during them. Neither the psychological or neurobiological theories of dreaming can account for the findings of activity very similar to REM sleep in foetuses. Jouvert suggests that the firing of nerve cells during REM activates information, concerning instinctual behaviour, that is stored in the genes. Once activated it is then programmed into the brain.

The Nature Of Pastoral Care Theology

The Nature Of Pastoral Care Theology Pastoral care in ministry is one of the most critical ministries found within the Church. Churches are full of individuals who have or are experiencing crisis, anxiety, devoiced, loneliness, lost, grief, sadness, and family issues. These prevailing crises make available to pastors opportunities to assist these individuals mostly by just encouraging and listening to those within their faith community. In many cases, pastors involvement in these crises may only require of them to listen whereas in other the need for trained pastors in specialized ministry of counseling is required. Many individuals now-a-days continue to turn to their pastors as a first source when face with a crisis. Pastors are usually more immediately and directly accessible than some other counseling professionals they do not charge a fee, and they are every so often known and trusted within a community. Since pastors are perceived as generalist, parishioners as well as community residents often look to them for assistance in a wide range of needs, including counseling. A skill acquired by pastors from some useful classes in the area of counseling during their training in seminary as well as an important basic quarter in C.P.E. (Clinical Pastoral Education). Personally, my study in pastoral counseling has given me the necessary tools to effectively counsel my congregants. Such training has led me into the following concepts: Clinical Pastoral Periderm, which focuses on relationship and individuals; the different kinds of Listening Skill introduced by Salvage; the dynamics of Loss Grief with grief being the emotional reaction to loss; Family System Theory a self-regulatory system maintaining its own status, as well as the Family as an Emotional System along with the Eight Concepts of Bowen Theory; Congregational System Pastoral Care; Crisis Counseling which includes the A-B-C Method; Pastoral Issues in Illness; Pastoral for Domestic Violence and Child Abuse; Multi-Cultural Pastoral Care; Gender Difference in Pastoral Care; and finally, Pastoral Intimacy, Power and Professional Boundaries. Pastoral care is the foremost task of ministry by most pastors as well as a majority of congregants, yet, there is a difference relating to pastoral care and the professional discipline of counseling. Some pastors are members of the American Association of Pastoral Counseling which has what one may refer to as an expressed Code of Ethics. The same is true of the American Association of Marriage and Family Therapists, American Psychological Association, etc. There are certainly many potential similarities in the relationship between pastors and professional counselors and the people they serve. All these relationships involve issues of exposure, familiarity and trust. There is an intrinsic disparity of control which some, particularly pastors, is uncomfortable acknowledging, but which exists whenever a person in distress seeks help from one viewed as more experienced. Healing is mostly a main concentration in any aiding relationship. Likewise, borderline concerns must be taken care of so as to construct the safest likely environment in which a counselee or congregant can deal with his or her pain. Nevertheless, there are a number of possible distinctions between pastoral care and professional counseling. Professional counselors are trained to understand the transference and countertransference phenomena, double task tensions, and the boundaries of our trained competency. Like professional counselors, pastors also have codes of conduct to guide our activities, which are spiritual in origin. These codes are based on religious beliefs except for exclusions concerning sexual wrongdoing; pastoral codes usually are more generalized in nature than professional counseling ethical codes of behavior. In contrast to professional counselors, pastors often engage in their ministries in a variety of informal settings with a multiplicity of roles with parishioners. Our core functions as pastors are embedded in a spiritual restraint that touches on many facets of life and society. Although training in counseling can aid pastors to work more effectively with church members, yet our calling to such profession is very distinct. In one of his many writings, Eugene Peterson called on pastors to return to our distinctive, ancient calling which states that our pastoral work is a ministry of Word and Sacrament.  [1]   People believe counseling is a great remedy. Yet many are reluctant says Hansen to see a professional counselor. Perhaps their reluctance is due to the costs of such visit besides, professional counselors ask hard questions. He continues, For me, trying to be a counselor is a mean of saving time and effort. It is a go between my peoples needs to have me do unspecific things for them rather than cautioning them to live through the thick forests of their lives by following Christ in discipleship.  [2]   This means that pastoral care is rooted in word and sacrament not having its origins in various scientifically grounded personality theories but prayer, proclamation, and the word of God. Again, Eugene Peterson emphasizes, pastors responsibility is to keep the community attentive to God.  [3]   Like pastoral care, professional counseling by a pastor is a serious business. Pastors who engage in professional counseling without being trained are treading on dangerous ground, because such is not included within the authority of their ordination. When we do away with what is the ancient activities of pastoral care and engage in professional counseling methods without the necessary training, we are then held to the same standard to that of a licensed counseling professional. Standing before the law, pastors will not have the benefit or protection they have within the ancient practice of pastoral care. Here are several shielding legal guidelines for the practice of ministry: Pastors are to be clear about the expertise offered. We are to refer to our activities in clearly religious terms, not professional counseling terms. Unless we are trained and are willing to adhere to all of the professional standards of licensed professional counselors, pastors are to stay with practices that we can identify as pastoral care. For if we hold ourselves out as professional or psychological counselor, the law of the land will treat us as one. Pastors are not to assume broader duties, which are not part of our competence or calling. Although, the distinction amid pastoral care and professional counseling are clear in many situations, in others they appear less distinct. Yet a process of reflection and discernment is needed most to identify the pastoral role. So the following need to be addressed: Whom am I called to be in this particular ministry setting? What are my sacred functions as one who has a set-apart ministry? What distinguishes my role and relationships from those of psychologists, family therapists, and specialists in pastoral counseling? Where do I set the limits and boundaries to my pastoral activities?  [4]   Pastoral Care in ministry in my estimate is the most important ministry next to the ministry of preaching of the Gospel. People who are hurting is seeking through the pastor from the Gospel a healing balm for their wounds. The Gospel itself addresses the totality of humanity: spiritual and body. When one part is addressed to the negligence of the other the total needs of that person will not be met. Pastors who are sensitive to, and addresses the hurts of members in their congregation through the appropriate counseling technique, are more likely to be successful in ministry then those who neglect these needs. To conclude, Pastoral care is a vital resource that extends to a broader spectrum of individuals with a variation of needs. This opportunity comes with what I will refer to as a wonderful challenge, however; it is necessary for those ministering to such needs, to reflect wisely on their gifts as well as to recognize their limits of their profession. Bibliography Clinebell, Jr., Howard J. Basic Types of Pastoral Counseling (New York: Abingdon press 1984) Hansen, David The Art of Pastoring ( Inter Varsity Press Downer Grove, Illinois 1994) Paterson, Eugene H. Five Smooth Stones for Pastoral Work (Wm. B. Eerdmans Publishing Co. Grand Rapids, MI 1992) Lynch, Gordon Clinical Counseling in Pastoral Settings ( Routledge New York, NY 1999) Paterson, Eugene H. Working the Angles: The Shape of Pastoral Integrity (Wm. B. Eerdmans Publishing Co. Grand Rapids, MI 1987) Ross, Kenneth. Hearing Confessions (London: SPCK Publishing, 1974) Salvage, John Listening Caring Skills (Abingdon Press, Nashville 1996) An Incident in Ministry that illustrates my Approach to Pastoral Care Luke and Nancy was the first inter-racial couple that sought membership at my present pastoral appointment, Spencer Memorial United Methodist Church. For eight years of being their pastor, I have watched them grow diligently in their spiritual walk with the Lord, but something always seems to be lacking within their relationship especially around the Thanksgiving holiday, something that they couldnt get around to talk about but was bothering them. On one Wednesday after Bible Study Nancy asked if she could schedule an appointment so that she could meet with me. Sure I responded to her, so we went ahead and set an appointment to meet an hour earlier on the next Wednesday before Bible Study. When we met following prayers on that Wednesday, Nancy begins by saying that they came to see me to discuss about the death of her father which loss she cannot seem to get rid of. The presenting problem is one in which Nancys father passed away almost immediately when she became a member of Spencer. This occurred rather suddenly after her father was diagnosed of cancer. When word reached her that her father was terminal and the doctors have given him up, she immediately went to be with her mother to assist her while they prepared for the inevitable. Two weeks later after her arrival on Thanksgiving Day, her father passed away leaving her with a sudden stricken grief that after seven years she is finding it very difficult to dealing with her feeling of loss. Recently Nancy went back home to visit her mother because her visit back home had been infrequent since her father passed away. During her visit she was beset with her feelings of loss and now she tells me that she it has been such a long since the death of her father but the pain do not seem to go away. She and her father became close after a long period of estrangement between them and she describes their relationship developing over the years into more unique friendship than that of father and daughter. She tells me that the mode of her grief varies from day to day. On those days when she is so stressed up, she feels the pain of her loss strongly especially when she cannot pick up the phone and dial her father; for her father had grown to become her best friend in spite of their past history and he had been there for her over the last few years of his life. During this whole session, Nancy pattern of speech appears normal yet she wept throughout it. But what was helpful is that we kept good eye contact during our discussion until she became emotional which minimize it. Below are statements showing that during one point of the session empathy was for the most part effective: Nancy: I guess this may sound crazy, but this past Thanksgiving, I went home and my Mom was able to convince me so that we can get rid of his clothes. Something that I said out loud to Mom that we were never ever going to get rid of his clothes because it was the only physical memory that I had of him. On Thanksgiving Day while going through his closet I could smell his distinct cologne (Kouros) on his clothes. It was too difficult; I broke down in the closet crying. Pastor: I know that it must have been hard for you, because I also lost my father to sudden stroke. Nancy: Pastor Morris, it was the hardest thing for me to do. Pastor: It takes a lot of strength to carry that through. Nancy: You can say that, it does. I break down whenever I begin to talk about him. Pastor: You miss him Nancy: Yes Pastor, I miss him so much (she begins to openly sob). Nancy was referring to the feelings of her loss that never seems to go away after seven years. My intent during this session was to reflect on those feelings. In addition, she was critical of herself in the early part of our session for not having moved beyond her feelings of loss. At this point in the session, I became aware of how much she was hurting. It is very important that pastoral wisdom include some general knowledge of grief and mourning process that is informed by those who have done researched and written about it. One of the most influential interpretations of the grief process for me has been Erich Lindemanns study called Symptomatology and Management of Acute Grief,  [5]  in it he affirmed grief as work, something necessary for life rather than something pathological that should be avoided. He also described five things that he had observed in acute grief: (1) guilt, (2) anger, (3) bodily distress, (4) being preoccupy with the deceased image and, (5) loss of customary of patterns of conduct.  [6]   Lindermann theorized that there are discernible stages in the grief process that the grieving person and those who care for that person should be aware of. Recently when Nancy visited her parent home she was overwhelmed with renewed emotions of loss, perhaps as new as they were seven years ago when her father passed away. Furthermore, she expressed her frustration in still undergoing such strong feeling of grief when so much time has passed. This displeasure could be viewed as her inclination to move in an affirmative direction toward healing, and it was her self-actualizing tendency that was seeking to express it. A likely hypothesis as to why Nancy has not moved past her present stage of grief might be that in her societal system the essential conditions that would allow her to discover the know-how in order to process her grief does not exist. She may also have family members in her family that deal with pain differently by discouraging open expression of emotions. If such be the case, then providing empathy might permit her to move past most of the pain that she was experiencing. The below example shows during the session, where the grief focus was shifted: Nancy: I was in denial when the news first hit me that my father was terminal. I got on the next available flight for Dallas. I went down immediately to be with him. Two weeks after my arrival he passed away. Pastor: That was fast. And it seems that you possess lots of pleasant memories of your father Nancy: Yes I do have a lot of good memories, but the hardest thing is the emptiness brought about by the loss. In this example, she described her experience of losing her father. In response, I attempted to direct her focus on the good memories that she had of her father, rather than she dwelling on her loss. However, it seems to me that her focus was on her feelings of emptiness; it was when I regain control of the situation and saidà ¢Ã¢â€š ¬Ã‚ ¦. Pastor: Nancy, as a pastoral counselor, I certainly am open to the grieving process for those who had lost a loved one but not for such a long period. However, I must honestly say that there is more to the grief that you are undergoing. Even though you have not explain what brought about your estrangement with your parents which may have something to do with prolonged grief. Nancy: (Sobbing againà ¢Ã¢â€š ¬Ã‚ ¦) you are right pastor. 17 years ago after falling in love with Luke in College I took him to ask for my parents blessing because we had decided to get married since we were three months pregnant. Not telling them that he is an African American, we drove to my home time in Dallas Texas during our Christmas break. When we arrived, my parents did not receive Luke and forbid me to get marry to him. Because we love each other and were caring a child I went against their decision and got married to Luke thus being banished or ostracized by my parents. In view of this new revelation, I decided to reference the family- systems theory which offers better ways to understand and resolve such problem. For instance: From a Bowenian family-systems perspective, there have been some key emotional cutoffs  [7]  in Nancy family system when she was banished. Its not entirely clear how these things work, but family-therapy research indicates that Nancy present dilemma is somehow connected to this cutoff; moreover, it is only by repairing it and reconnecting with the long-lost, left-behind, and thrown-out members of her family that her presenting problem  [8]  will resolve itself. Therefore, one aspect of a treatment plan recommended would involve my counseling her toward a self-differentiated  [9]  balance between these two extremes (guilt and grief). Finally, Nancy realized that her prolonged grief was because of her guilt after shifting her guilt back and fro.  [10]  I believe my ability to provide empathy  [11]  through reflection was my strength. What was of greater substance was my ability to offer advanced empathy, moving away from her stated words to the indirect emotions beyond her words.

siddhartha Essay -- essays research papers

Siddhartha by Herman Hesse Siddhartha, by Herman Hesse is the story of a young Brahmin who ventures off in the world to find the meaning of life. His journey begins as a young Brahmin who excelled in life but felt he was missing something and ends as a wise man that has found peace within him. Throughout the book, Hesse allows the reader to connect with Siddhartha and watch as he grows through his experiences, and people with whom he comes in contact. During his journey, Siddhartha, makes many choices which leads to path of life which is marked by self-discovery and independence. Siddhartha grows as a person through three main occurrences: his meeting with Buddha, his attempted suicide, and his time spent with his son, as they all contribute to his finding of himself. Siddhartha's meeting with Gotama, the Buddha, is the first experience that contributes to his path of self-discovery. After several years of living the ascetic life of a Samana, Siddhartha decides to seek out Gotama, "The Illustrious One," as a teacher or mentor in his journey to find his inner self. After their meeting, however, Siddhartha becomes more convinced that the Buddha's teachings only apply to the Buddha himself, because it is what the Buddha has learned on his own path to nirvana, and Siddhartha’s path may differ. Siddhartha is convinced that he must find his path himself if he wishes to find nirvana. He understands that the Buddha had a remarkable experienc...

Hemingway alleges

In this work I’m going to examine and compare two stories wrote by Hemingway â€Å"A clean well-lighted place† and Faulkner â€Å"The rose for Emily†. This two stories touch upon the same theme-loneliness, but despite this fact the old man (from Hemingway story) and Emily (from Faulkner story) act in different ways towards the society.As for the old man (from Hemingway story) both symbolically and physically, he finds refuge in drinking brandy in this pleasant atmosphere of the coffee. The younger waiter doesn’t understand neither psychological nor spiritual dimension of the problem; hence, he cares only about not getting to go home in time. But the older waiter is like the old man, he understands him, has stared into the Great Nada, the â€Å"nothing he knew all too well.†This completely nihilistic ideology celebrates individuals, like the old waiter and the man, who find a method of coping with life’s obstacles in exquisite, majestic way.   However the old man drinks, he isn’t harsh or naughty, but considerate and civil.   Despite the obvious sufferings in his life (since he attempts felo-de-se), he doesn’t lose his serenity, he controls himself, showing dignity under compression.   Such grace, Hemingway alleges, should be the aim of every human being.I think that the main idea of this story is unity and solidarity of people. The older waiter utters his solidarity with the old man. But the young waiter doesn’t understand this problem at all he is rather self-sufficient and selfish person. The eldest waiter and the old man seem very lonely and sick and tired of life. He comprehends his severities and protected him; he also prefers to a clean, well-lighted cafà ©, to the bar; he is also looking for such place to prevent his own hopelessness at night.The climax of the story agrees closely with the climax of the solidarity theme. It comes in its final line: ‘‘He disliked bars and bo degas. A clean, well-lighted cafe was a very different thing. Now, without thinking further, he would go home to his room. He would lie in the bed and finally, with daylight, he would go to sleep. After all, he said to himself, it's probably only insomnia.Many must have it.†Ã‚  Hemingway wanted to say in â€Å"A Clean, Well-Lighted Place† and this idea runs through all of his literature: there is no God, no significance to this world, and man must step by step find something to bewilder himself from this terrible truth.At the end of the older waiter attempts to convince himself that may be this terrible futility     is such an escape in â€Å"a clean well-lighted place†.   This is a synthetic light, which was made by one man for another man, yet it is the only method to escape the darkness of real life, which is filled with nothing significant.As for the style of the story, from my point of view, this novel is rather brief and facile so this style is called â€Å"minimalism† in its aesthetics (the word aesthetics refers to how the author tells his story). In this style one uses the concept of the minimum building blocks, which are necessary to realize the process of telling a story. Hemingway uses simple poetic diction, usually monosyllabic words of Anglo-Saxon, as antagonistic to Latin, origin.As for Grammar, he uses simple sentences; actually this is his style of writing. The story is lack of figurative language – no metaphor or simile, for example. Character and plot are minimized. These three characters do not even have names. All that happens is that the two waiters talk, the old man drinks, and then they all go home. There is little figurative language—no metaphor or simile, for example.

To clone or not clone essays

To clone or not clone essays Cloning humans has recently become a possibility that seems much more feasible in today's society than it was twenty years ago. It is a method that involves the production of a group of identical cells or organisms that all derive from a single individual (Grolier 220). It is not known when or how cloning humans really became a possibility, but it is known that there are two possible ways that we can clone humans. The first way involves splitting an embryo into several halves and creating many new individuals from that embryo. The second method of cloning a human involves taking cells from an already existing human being and cloning them, in turn creating other individuals that are identical to that particular person. With these two methods almost at our fingertips, we must ask ourselves two very important questions: Can we do this, and should we? There is no doubt that many problems involving the technological and ethical sides of this issue will arise and will be virtually impossi ble to avoid, but the overall idea of cloning humans is one that we should accept as a possible reality for the future. Cloning presents as much a moral problem as a technical problem. Cloning is an affront to religious sensibilities; it seems like "playing God," and interfering with the natural process. There are, of course, more logical objections, regarding susceptibility to disease, expense, and diversity. Others are worried about the abuses of cloning. Cloning appears to be a powerful force that can be exploited to produce horrendous results. Cloning may reduce genetic variability, Producing many clones runs the risk of creating a population that is entirely the same. This population would be susceptible to the same diseases, and one disease could devastate the entire population. One can easily picture humans being wiped out be a single virus, however, less drastic, but more probable events could occur from a lack of genetic diversity. For example...

Petrol Retail Sector The WritePass Journal

Petrol Retail Sector Abstract Petrol Retail Sector , p.82). The major aim of these policies is to preserve the resources so as to ensure that there is continuity or sustainability. When these policies are put in place, the quantity of oil produced reduces, thus demand exceeding supply, which consequently forces the prices to go up. Nonetheless, these policies that are introduced by the governments, which aims at limiting the extraction of oil exerts a lot of pressure on the companies that produce oil to not only finding ways of increasing efficiency, but also finding alternative sources of fuel. These initiatives are very slow and difficult because of the considerable financing required energy and time that go into things like researching and production of such products. More so, when an alternative sources of energy is introduced into the market, there is a substantial time lag in which the designing and production of new products that are compatible is done (Beamish, 2006, p.88). It then can take even more time for the clients to know about the existence or availability of the products and be willing to make investments in them. Extreme weather conditions also affect the production of the crude oil. For instance, when there is a lot of rain, it becomes very difficult to access the sites of oil drilling. The machines that are used in the process of drilling oil might also be damaged by the unfavorable weather or their operation may just be affected. This makes it difficult for the crude oil to be produced in large quantities, thus forcing the prices to rise (Bushell, and Stan, 2009). Legal effects Different countries have different requirements for one to be allowed to start and operate a business. The same case applies to the ownership of a service station as well as the oil companies. If the requirements by the government are too strict, there will be a few suppliers in the market, and in turn the price of fuel will rise (Assilzadeh, and Yang, 2010, p.240). Conclusion The oil industry is a very important part or sector of the world economy that should be developed and taken care of in an appropriate manner. Problems such as strikes should be avoided by timely payment so that supply can remain steady. The company should invest in the latest technology that is related to the business to ensure fast delivery of petrol and diesel. Proper plans should also be put in place to ensure that the costs of production and operation of oil companies are reduces and the legal requirements made as flexible as possible. To avoid shortages in supply due to political factors, the company should not depend on a single source of supply, specifically from the OPEC countries. This problem can also help by ensuring that the Greenwich region is safe for any kind of business and the petrol station should also consider using oil pipelines as opposed to tankers. References (2008, 12). Risk Analysis in Oil Refining Sector. StudyMode.com. Retrieved 12, 2008, from studymode.com/essays/Risk-Analysis-In-Oil-Refining-Sector-185467.html Akkartal, A., and F. Sunar, 2008, ‘The usage of radar images in oil spill detection. The International Archives of the Photgrammetry.’ Remote Sensing and Spatial Information Sciences 37, no. Part B8: 271-76. Anderson, A, and Marhadour A, 2007, ‘Slick PR? The media politics of the Prestige oil spill.’ Science Communication 29, no. 1: 96-115. Assilzadeh, H, and Yang G, 2010, ‘Designation of an interactive oil spill management system.’ Disaster Prevention and Management 19, no. 2: 233-42. Beamish, T D, 2006, Silent Spill: The Organization of an Industrial Crisis. London: MIT Press. Black, B C, 2012, Crude Reality: Petroleum in World History. New York: Rowman Littlefield. Bushell, S, and Stan J, 2009, The Spill: Personal Stories from the Exxon Valdez Disaster. AK: Epicenter Press. Fleig, F, 2005, Oil Empire: Visions of Prosperity in Austrian Galicia (Harvard Historical Studies). Harvard University Press. Simmons, S, 2005, Twilight in the Desert The Coming Saudi Oil Shock and the World Economy, John Wiley Sons. Sobel R, 2008, The Money Manias: The Eras of Great Speculation in America, Lanham, MD: Scarecrow Press (Rowman Littlefield). Yeomans, M, 2006, Oil: Anatomy of an Industry, New Press.