ShantanuT01/DACTYL-Pretraining huggingface dataset:
While the UAE, as a member state of the AGCC, is committed to establishing bilateral, diplomatic and political relations with other states in the region for the sake of development and international cohesion, such developments and agreements cannot take place until the sovereignty of each of the nations is recognized and respected. In particular, Iran is one of the important states that the UAE and other member states of the AGCC recognize as a potential trade, political, and diplomatic partner (Henderson 6). Nevertheless, it is the most controversial state when it comes to the violation of international laws and disrespect of international boundaries (Henderson 6). This argument results from the continued illegal occupation of Iran in the three islands that legally belong to the UAE, as proved by historical, social, geographical evidences as well as the international law (Mojtahedzadeh Boundary politics 48). It is now 43 years since Iran forcefully invaded and occupied the three Islands of Abu Musa, the Greater and the Lesser Tunb. With the departure of the British colonialists in 1971, Iran used the opportunity that the leadership vacuum left to claim the three islands using its military force (Rubin 13). Since then, Iran has been attempting to change the culture and demographics of the three Islands in order to influence the occupants to remain Iranians rather than the original Arabic speakers of the three islands (Mojtahedzadeh Boundary politics 52). Nevertheless, historical facts show that the three islands belonging to the UAE. First, historical records indicate that the three have been under the ownership of Qawasim of Sharjah and Ras al-Khaimah for more than 300 years. When the British came to the region, they found the three islands under the ownership and control of the two emirates, with no ties with Iran whatsoever. To have solid control of the region, Britain was aware that the three Islands were crucial parts of the two emirates. Thus, they established a number of agreements with the rulers of the two emirates.
In Nathaniel Hawthorne’s short story Young Goodman Brown, there exists sufficient evidence to prove that death and birth can be symbolized through events, characters and objects. These symbols do not only highlight the main themes in the short story, but also represent Hawthorne’s political views and religions beliefs. The main characters who symbolize death and birth are Faith (Young Goodman Brown’s wife) and a grave man whom Brown meets in the forest. The forest is depicted being gloomy dreary and evil. Additionally, Faith symbolizes political conservativeness as she clings to conservative Christianity throughout. Such conservativeness ensures that she does not suffer eternal condemnation like her husband Young Goodman Brown who is meant to represent the political hypocrites like Governor Howard Dean who changed views to suit their political whims. Furthermore, the serpent like features that the grave man has is also a symbol of death. In addition, the departure of Young Goodman Brown from his wife’s comfortable house into the darkness of the forest symbolizes the birth of Brown’s new life. It also represents the departure from popular conservativeness to the unpopular liberal mindedness, which provokes a conflict of a person against the entire mainstream of society. Therefore, characters, objects and events in Nathaniel Hawthorne’s Young Goodman Brown do not only symbolize death and birth, but also reveal prevailing political views and religious beliefs. Hawthorne’s religious beliefs are evident in the short story and feature death and birth. This concept of death and birth is seen from the beginning of the story due to the characters, such as Faith, Young Goodman Brown’s wife. Faith is symbol of the puritan Christian life. Faith like President Bush “relied too much on faith to make decisions” (Facts on File News Services para 7) when she pleads Brown to “put off his journey and sleep in his own bed until sunrise” (Hawthorne 7). however, her requests are unsuccessful. This is a sign of Faith’s relevance as a life sustaining figure in Brown’s life; Faith’s religious beliefs seem to convince her that the journey will mark Brown’s death. It also signifies Hawthorne’s belief that Christianity is the foundation of successful life. Once in the forest, Brown meets a grave man adorned in “grave and decent attire… and had a staff, which bore the likeness of a great black snake” (Hawthorne 10). The black snake is a token of the evil in the society and also signifies departure from mainstream conservative views. Like abortion which many of the conservative Christians oppose (Facts on File News Services para 26- 28), the black snake is a mark of liberal mindedness. Additionally, Brown confesses to the grave man that his “father… and his father before him… were a race of honest men and good Christians” (Hawthorne 12). This signifies that Hawthorne believes Christianity to be the only way to live an honest and fruitful life. Thi
Nuclear terrorism is one type of Weapons of Mass Destruction terrorism and it is one of the gravest threats posed by terrorism today. It entails the terrorists’ acquisition and use or threat of use of nuclear weapons or materials in which a sustained fission reaction takes place. Thus, nuclear terrorism is limited to the use of highly enriched uranium (HEU) or plutonium (Pu) bombs; however, some individuals use the phrase in reference to any terrorist weapon using radioactive substances, which entails the use of radiological dispersal devices (RDDs). Terrorists, with the intention of causing havoc over a wide area, can use RDDs materials such as cesium-137, strontium-90, and cobalt-60. These materials are commonly used in various places around the world. Despite the attempts that have been made to secure nuclear weapons, various gaps remain that may make them available to the terrorists. As was demonstrated by the 9/11 attacks on the U.S., terrorists desire to cause violence and widespread destruction in the world. Al-Qaeda and al-Qaeda-inspired terrorist organizations can readily accomplish this by the use of unconventional weapons of destruction, for example, chemical, biological, radiological, or nuclear detonation. Among these means of attack, the use of nuclear detonation guarantees the possibility of mass casualties. A nuclear weapon can lead to widespread destruction in the heart of a city, causing the demise of hundreds of thousands of innocent individuals and making others to suffer from radiation sickness and cancer in the long run (Etzioni, 2004). Moreover, a city’s infrastructure can experience radioactive contamination. This may require several years and a lot of money to decontaminate. The wider economic
The role of faith and grace in human life is significant. Everyone has one’s own believes and moral principles according to one’s religion. In Christian conception, faith and grace are the main issues; however, at the same time, according to Healey, there is no a word for faith in the Hebrew Bible (744). Besides, although faith is one of the peculiarities of different religions, in fact, none of them gives an explanation what is faith and what are the differences between faith and fidelity. Analyzing the opinions of different researchers, it is possible to consider faith as a set of the moral principles caused by the personal experience of God, while grace is a gift given by God in return of people’s faith. Healey cites words of St. Thomas Aquinas that “faith is the act of the intellect when it assents to divine truth under the influence of the will moved by God through grace” (744). Therefore, one can see faith as psychological conditions when a person acts according to the high moral principles and regarding to the divine and absolute truth. In this case, faith can be considered as the result of the personal experience of God. Analyzing works of Buber, Healey says that in Christianity act of faith is closely concerned with God, as God is a source of faith as well as the source of the other good issues. Thus, in religion, the term of faith cannot be considered separately of God and the divine essence. People turn to God, following their will to show faith and wanting to get grace from God. At the same time, Johnstone sees faith as “a common ingredient in relationships between individuals” (30). For the author, most of the relations and interactions between people are based on faith. Therefore, faith as an essence exists not only in the context of human-God relations, but in all relations present in the society. Thus, it is possible to conclude that one treats people according to one’s believes and faith. Danker also considers faith as the basement of human relations. He supposes that “since religion is related to at its base primarily to the spiritual, the sacred, and often supernatural beings and forces – that is, to forces that are usually unseen – and involves matters of faith and feelings as well” (6). Faith given by the supreme forces helps people to comprehend how to behave in the society. Thus, one can consider faith as a set of the moral principles caused by the personal experience of God. According to Healey, the brightest examples of faith in religion are prophets whose messages should be treated as an absolute truth without any doubts. However, it is still complicated to comprehend what faith is deepest and more correct: the one when every message from Bible i
The reason why Plato’s Phaedrus even today continues to be referred to as the one of world’s most prominent philosophical dialogues is that, besides being rhetorically refined, this dialogue also contains a number of logically substantiated insights into the very essence of cognition, as the process that comfortably combines the seemingly incompatible elements of desire and inquiry. In my paper, I will aim to substantiate the validity of this idea in regards to how Socrates theorized the nature of an interrelationship between one’s irrational desires, on the one hand, and his or her varying ability to turn these desires into the tool of attaining an intellectual enlightenment, on the other. The foremost thesis, which serves Socrates’ Second Speech as its theoretical foundation, is the assumption of soul’s immortality. Socrates substantiates the validity of this assumption by pointing out to the fact that it is only a qualitatively superior force, which is being capable of setting into the motion a derivative (and therefore inferior) force. Since the motions of one’s body can be well conceptualized as the physical emanations of the affiliated soul’s strive towards self-actualization, and since human bodies are mortal, then people’s souls must be necessarily immortal, “All soul is immortal, for that which is ever in motion is immortal” (Hamilton & Huntington 492). In its turn, this presupposes the existence of a higher metaphysical reality, the qualitative aspects of which can be theorized by the mean of people subjecting the actual significance of the surrounding reality’s observable emanations to a rational inquiry. However, in order for them to be able to succeed in this, they would have to be aware of the fact that the reality’s observable emanations cannot be referred to as ‘things in themselves’, as these emanations are being nothing but the shadows of what they actually reflect. Given people’s imperfectness, as compared to what it is being the case with gods, the only way for them to be able to gain the metaphysical understanding of the reality emanations’ true meaning is transcending the cognitive boundaries of their sense of rationale, while in the process of conducting a rational inquiry. Hence, the Socrates’ conceptualization of ‘madness’ (which can extrapolate itself in the form of an irrational love), as being simultaneously both: the obstacle on the way of conducting a scientific inquiry, and the pathway towards attaining enlightenment, “That would be right if it were an invariable truth that madness is an evil, but in reality, the greatest blessings come by way of madness, indeed of madness that is heaven sent” (Hamilton & Huntington 491). According to Socrates, one’s soul can be compared to a chariot, in which the charioteer (rational inquiry) steers two incompatibly behaving winged horses of the irrational desire (wanton) and the rational sanity. Whereas, the rational soul strives to gain more understanding of the surrounding reality’s very essence, its ‘horse’ of th
What is the main ideas in the feminist critiques of medicine? The basic elements of feminist critiques of medicine have been similar in Britain, the United States and Australia. However, both writing and campaigning on women’s health issues appear to have declined in the UK. This stems in part from a broader concern about current changes in the NHS and an understandable reluctance to challenge existing practice. However, it also reflects a shift of direction within feminism itself, away from campaigning issues towards a concern with theory, emphasising the social construction of gender discrimination rather than its empirical documentation (Graham & Oakley, 1981). These developments in the wider feminist agenda have involved not only a more theoretical orientation but also a process of differentiation and deconstruction. As a result, it is now difficult to identify a single feminist critique of medicine. Instead, a variety of feminist approaches to health and health care have emerged. Black women, for instance, have focused on the racism often inherent in their experiences of health care as well as the eugenic assumptions implicit in many fertility control policies. They have contrasted their own experiences of pressure to accept abortion or sterilisation with those of many white women concerned only about lack of access to fertility control. Similarly, lesbian women have pointed to the heterosexist assumptions inherent in many of their experiences of medical care (Graham & Oakley, 1981). There have also been major debates about particular aspects of medical practice between women who would all identify themselves as feminists. In the area of new reproductive technologies, for instance, some women have campaigned to end the use of techniques such as IVF, seeing them as potentially genocidal and of no value to women. Others have taken a rather different approach, acknowledging potential problems but calling for greater female control over the technologies and wider access for those who could benefit. Any attempt to understand how women are challenging medicine must therefore take account of the growing diversity of feminist theory and practice (Graham & Oakley, 1981). To add still further to this complexity, a number of the most sustained criticisms of medicine have come from women who would not describe themselves as feminists at all. Many of the campaigners for women-centred obstetric care, for instance, would probably come into this category, as would many of the women involved in self-help and other support groups. It is also significant that an increasing number of women are defining health issues in individual terms, focusing on ‘life-style’ and consumer issues rather than collective action to change the nature of health care
Introduction Unlike most journalistic items, the selection that we go through from David Finkel’s book, The Good Soldiers, is a slightly different presentation of a war story. This is because aside from telling of the event’s that happen in the battle field, Finkel intends to give a view of the life of the soldiers when with their families. It, therefore, becomes imperative for him to depend on stories told to him or to other people in the shaping of his writing. This essay seeks to argue that Finkel, in his story, is telling the truth and to this end, a critical evaluation of the elements that define a war story shall be carried out before an indepth analysis of the presentation of each of the elements in the story is given. Is Finkel telling the truth or not One of the primary reasons as to why the story by Finkel is convincing, as far as truthfulness is concerned, is that it is told in an unending way. This is in tandem with O’Brien’s principles of war story writing (75). Finkel picks up stories of different characters and intertwines them is one complete whole, but still leaves the reader desiring to read more about the characters. For instance, the Cumming’s story takes us back and forth, using flashbacks on how he enjoys time with his family and then brings us to the present to his relationships with colleagues in the battlefront. The notes we make from the chapter, How to tell a war story, point us to the fact that a true war story is one that makes it difficult to distinguish what happened to what did not (O’Brien 67). The O’Brien story is definitely true because there are so many items presented that one would dismiss as untrue from first glance. These, coupled with elements that one would outrightly believe make it a little bit difficult to place the story, as far as truthfulness is concerned. For instance, the story of the young soldier who describes his experience out of the army as fun-filled is to a large extent unbelievable (Finkel, 181-183). This is especially because he brings in stories of having fun with his family in which stripers are involved and him drinking himself silly. These are some of the items one would pick from a conversation of college students and this is why it is difficult to believe that a soldier, who is on a mission to serve his country, would crave such immorality and even practice it. The story by Finkel easily makes one believe the conversations it brings as true because it does not generalize. It presents each item as its own unit and leaves the reader with a clear to indulge in the beauty and ugliness of war. By Finkel using the perspective of different characters in shaping his story, we are able to see the positives
Architectural designs are developed by carving space out of space and subdividing space through multiple tools, such as shapes, colors, and geometry (Trocchianesi and Pirola 261). Watching the “Beliefs Made Visible” reveals carvings from various materials, such as rocks and wood, making decorative artifacts with architectural, cultural, and religious meanings. For example, the statues of important Buddhist figures have religious and architectural meanings. The buildings in which people live, worship, or work can create a better cultural understanding. For instance, it is possible to learn about the prominent figures in a given society through constructions (Trocchianesi and Pirola 264). Significant lessons can be learned because many communities name significant structures after powerful political or religious leaders. Religious buildings, such as churches tend to display respected religious figures’ statues or images. For example, Buddha, a meditator, spiritual leader, and philosopher who founded Buddhism, features significantly in Buddhist temples. Religious buildings have unique symbols, communicating what they stand for or their purpose. Observing several churches in a given area would symbolize a Christian culture or community. Burj Khalifa, which opened on January 4, 2010, in Dubai, UAE, represents shared culture. As the tallest tower globally, the building signifies the artistic accord of numerous cultures from across the world. With more than 160 stories and standing over 2,716.5 ft. tall, the skyscraper remains the tallest free-standing structure and the highest occupied floor worldwide. It is also the elevator with the longest travel distance. It was constructed at the cost of $1.5 billion, and the prices of its apartments continue to appreciate each year due to the ever-increasing demand. The building symbolizes the shared culture of materialism in which many people across the world are attracted to lavish lifestyles. Work Cited Trocchianesi, Raffaella and Matteo Pirola. “Metaphorical Spaces. The Art used by Designers to Explore, Experiment and Express Concepts of Interiors.” The Design Journal, vol. 9, no. 2, 2017, pp. 261-272.
Background   * The Genesis Bank of Canada appointed Scott Miller as the manager of commercial accounts in 2010.   * This was at a time when the Canadian economy was struggling to be stable.   * Several new and old customers were seeking loan approvals from this bank facility and as such, Miller had to be very keen before approving the requests.   * Jacob Hessels was one such customer. He was the founder of Envy Rides Inc.   * In order to carry out partial renovation of his dealership, he needed $60,000 and another $450,000 sum of working capital. As he was preparing to meet with Scott Miller, Hessels was quite pessimistic whether his request will eventually be accepted. Nonetheless, he needed to obtain a rather quick feedback before contemplating the next line of action. The dream to start up Envy Rides Inc.   * Hessels began his career in business as a salesman.   * He mainly specialized in business start-ups.   * Before attaining the age of 40, he was already a well known talented business enthusiast across a number of industries. He always had the desire to employ himself, enjoy the benefits of being a boss and set his own working schedule. Personal attributes of Hessels   * Amiable and charismatic.   * He was visible in almost every task he performed.   * He immensely excelled in selling cars for a period of ten years.   * He had vast experience as a salesman.   * His dealership mainly sold recreational vehicles within the motorsport category.   * After working as a salesman for that long, he joined Wegz Stadium Bar as the vice-president and director. He later moved to a small town in southwestern Ontario where he joined a Hyundai dealership start-up enterprise as the general manager of the firm.   * He eventually landed on a life-time opportunity to buy an existing motorsport dealership.   * The early months in the operation of his new business witnessed exponential growth. Within a period of less than one year, he had more than 20 employees down from 6.   * Boosting sales required intense marketing campaigns and Hessels ensured that his business enterprise was well marketed. The 2008 Expansion It was coupled with diverse marketing strategies such as:   * Massive inflatable ATVs.   * Barbecue prizes.   * Races.   * Bike wash.   * Large presence on a hit radio during the grand opening . Demographic strategy-the grand opening campaigns targeted the age group between 18 and 35 years. The Industry   * Hessels witnessed stiff competition in the industry ever since Envy Rides was incept