Prostitution: The Uncontrollable Vice Essay -- essays research papers

â€Å"There are women who search for love, and there are those that search for money.†   Ã‚  Ã‚  Ã‚  Ã‚  Today, the term woman simply denotes one’s sex. It does not define her character, morals and values, or even her profession. However, this was not always the case. At the end of the nineteenth century and beginning of the twentieth century, during the Progressive Era, there was a drive for reform. Various social problems became targets for investigation and intervention: child labour, juvenile delinquency, corruption in city government and police departments, and prostitution. These things were newly discovered social problems; the only differences during this period were the new assumptions, strategies, and expectations of a broad organization of activists. Progressive reform actively decided to take more of a role in regulating the social welfare of its citizens, and those private and public spheres of activity could not be disentangled. Prostitution was an issue that underscored the relationship between home life and street life, wages of ‘sin†™ and low wages of women workers, double sexual standards and transmission of venereal disease. The late nineteenth century response to prostitution revealed the competing ideologies within Progressive reform activity over social justice and social control. â€Å"Most attempts to ‘deal with’ prostitution have consisted almost exclusively of more or less vigorous attempts to suppress it altogether – by forcing the closing of brothels, and by increased police activities against individual prostitutes and against those individual places, such as taverns, where prostitutes frequently solicit.†   Ã‚  Ã‚  Ã‚  Ã‚  This paper seeks to prove that the reformers were unable to stamp out prostitution during the end of the nineteenth century and the beginning of the twentieth century for a variety of factors. First, I will look at why women in the late nineteenth, and early twentieth century became prostitutes. The gender differences between sex roles will be analyzed in relation to prostitution. Finally, the various failed attempts to abolish prostitution will be discussed.   Ã‚  Ã‚  Ã‚  Ã‚  Ã¢â‚¬Å"Legally [prostitution] is often defined as the hiring out of the body for sexual intercourse.† Some say that the exchange of money does not need to take place. Albert Ellis, one well-known sexol... ...e of the prostitutes as working women, featured films, books, and television and radio talk shows seem to seek to demystify prostitution, to strip away the glamour and sensationalism. These images represent a conscious attempt to reject the portrayal o prostitutes as outcast women, deviant actors, and criminal types prevalent in the popular literature and scientific journals of the last century and a half. These images of prostitution reveal a retreat from an era of social justice campaigns that sought through economic and social programs to remove the sources of prostitution. Bibliography Benjamin, Harry. Prostitution and Morality. (New York), The Julian Press, Inc., 1964.) Bullough, Vern L. The History of Prostitution. (New Hyde Park, New York, University Books Inc., 1964) Report of the Special committee on Pornography and Prostitution. Pornography and Prostitution in Canada. (Ottawa, Canada, Minister of Supply and Services Canada, 1985.) Sion, Abraham A. Prostitution and the Law. (London, England, Western Printing Services Ltd., 1997.) Strange, Carolyn. Toronto’s Girl Problem: The Perils and Pleasures of the City, 1880-1930. (Toronto, University of Toronto Press, 1995.)

Anna and Emma and the arts :: essays research papers

  Ã‚  Ã‚  Ã‚  Ã‚  The arts, in many different forms, played a major role in the events and outcomes of both Emma’s and Anna’s life. The arts impacted major decisions in both of the characters lives. Whether it was an initial spark or a driving force, art played many roles.   Ã‚  Ã‚  Ã‚  Ã‚  Even though they initially met at the train station, the met once again at a ball they both attend. While they were at the ball they fell into their routine of dancing and socializing. Vronsky sought out Anna when he saw her but when they finally came together for the first time, that would be the beginning of the end for Anna. They were in the moment and the music helped put both of them in a trance with each other. This was the first time that the arts were involved in Anna and Vroksky coming together. This ball caused Anna great excitement inside her but also caused some pain to Kitty. When Kitty saw them together she knew, right at that moment, she had lost Vronsky to Anna. She apologized to Dolly for any hurt feelings that may have arose at the ball with Kitty. I think that underneath her talk with Dolly, Anna enjoyed the affect that she had on Vronsky. When she finally returns home from the exciting ball, her life at home does not excite her as she thought i t would.   Ã‚  Ã‚  Ã‚  Ã‚   These balls and types of parties are something that were normal to Anna. In her class, society, and near friends, these events are of everyday occurrence. The only art that Anna takes part in is only the best her class has available to her. She is very high in status in her marriage with Karenina. They have a status and look to uphold. They drag each other to these great dancing balls or enormous parties and drink and talk about the same old thing every time.   Ã‚  Ã‚  Ã‚  Ã‚  Vronsky knows about this type of class enough to know the right person who knows the right people. It was all about who you were friends with and who you were connected with. The society of balls and parties was the preference for Anna. Vronsky knew they would meet at these types of events. Vronsky played the arts the right way to conquer his â€Å"fair maiden.†   Ã‚  Ã‚  Ã‚  Ã‚  Anna also has a chance to see Vronsky in a different way when they went to the races.

Environmental Justice and Sustainability Essay

Alex Steffen and Sarah Rich, executive editors of the bright green environmentalist online magazine WorldChanging recently observed that while environmental movements have focused primarily on confronting the ecological injustices that have become a historical trademark of industrialization, it has made little of a name for itself in addressing the social injustice that is also a part of environmental degradation. (Steffen & Rich, 2007) Steffen and Rich remark, â€Å"the environmental movement has grown and become known (at least early on) more for its vehement advocacy for whales and rainforests than for disenfranchised citizens† noting that the latter is generally regarded as a concern of other movements related to social justice and civil rights. However, they note that it has become increasingly apparent that social injustice and environmental degradation are inextricably related to one another. (Steffen & Rich, 2007) While many cities have begun to embrace the concept of sustainability into their policies, few have taken environmental justice into account. Van Jones neatly summarized the issue of environmental justice when he declared at last year’s Green Festival in Chicago, â€Å"Who are we going to take with us, and who are we going to leave behind? † Jones concern was that the environmental movement is divided between the rich and the poor. (Anderson, 2007) As such, any definition of sustainability must take the social dimensions of environmental damage into account, for the degradation of the environment is in fact, a civil injustice. Sustainability must embrace environmental justice by letting â€Å"environment† stand not just for concerns over resources, pollution and biodiversity but concerns over equitable distribution of resources, human health and racial equality. (Steffen & Rich, 2007) The city of San Francisco has embraced the United Nations definition of sustainability and has conclusively inferred that sustainability means social equity as much as it does environmental responsibility. However, it is also rather vague about what social equitability means. (Magilavy, 2008) Sustainability policies should declare that improvements and protection of environmental welfare should be applied without discrimination. They should declare that resources are distributed equally and access to justice over environmental matters should be available to all, and that participation and decision making should be not limited to an exclusive demographic class or ethnicity. Likewise, environmental injustices such as the systemically inequitable distribution of wealth, the discriminatory improvement of environment, or the denial of access to information and participation in decision making in environmental-related policies should be covered by sustainability policies. As such, if the heart of sustainability’s definition is concern for the ecosystem and life within it, then it also includes the human beings who are part of it as well. The goal of sustainability should then be the achievement of the longevity of human and planet welfare, rather than just environmental protectionism by another name. The Global Footprint Network defines ‘ecological debt’ as the sum of all deficits in the biocapacity of the planet, and asserts that humanity’s demands on the planet is continuously exceeding that biocapacity. As such, the Network contends that we are in a state of overshoot, placing greater demands on nature than can it regenerate. (Global Footprint Network, 2008) This concept is crucial to the conception of environmental justice. Sustainability metrician Mathis Wackernagel (co-founder of The Global Footprint Network) has theorized that an equitable distribution of planetary capital would mean that our ‘fair share’ would have to be limited in addition to being sustainable. As such, Alex Steffen argues that the essence of sustainability is using the planet’s resource capital to create investments such that the same capital exists for future generations, anything else is unjust. (Steffen, 2006) Ecological democracy is an important means of achieving sustainability and environmental justice. To ensure that the environmental welfare of all individuals, regardless of race, class or gender is accounted for and that it is not done at the expense of planetary capital and the environmental welfare of future generations, decisions must be made that are free from the influence of the economic elite, racial factions, political forces and other special interests. In other words, the decisions to be made about the future of the environment must be done democratically to ensure that all have a say in the control of their local environment. Sustainability begins with environmental justice, which in turn is possible only with ecological democracy. The only alternative to such a form of environmentalism is a continuing perpetuation of inegalitarian systems, where we save the planet not for future generations, not for our fellow men, but for ourselves. REFERENCES Anderson, D. (2007, April 22) Dispatch from Greenfest Chicago: Van Jones on Green Collar Jobs and Our Shared Future, Part 1. Retrieved April 1, 2008 from http://davidanderson. greenoptions. com/2007/04/22/dispatch-from-greenfest-chicago-van-jones-on-green-collar-jobs-and-our-shared-future-part-i/ Global Footprint Network. Glossary. Retrieved April 1, 2008 from http://www. footprintnetwork. org/gfn_sub. php? content=glossary Magilavy, B. (2008) Sustainability Plan. Retrieved April 1, 2008 from http://sustainable-city. org/Plan/Intro/intro. htm Steffen, A. & Rich, S. (2007, May 28) Principle 17: Environmental Justice. Worldchanging. Retrieved April 1, 2008 from http://www. worldchanging. com/archives/006778. html Steffen, A. (Ed. ) (2006) Worldchanging: A User’s Guide for the 21st Century. New York: Abrams, Inc.

Plato and the Allegory of the Cave Essay

The son of a wealthy and noble family, Plato (427-347 B.C.) was preparing for a career in politics when the trial and eventual execution of Socrates (399 B.C.) changed the course of his life. He abandoned his political career and turned to philosophy, opening a school on the outskirts of Athens dedicated to the Socratic search for wisdom. Plato’s school, then known as the Academy, was the first university in western history and operated from 387 B.C. until A.D. 529, when it was closed by Justinian. Unlike his mentor Socrates, Plato was both a writer and a teacher. His writings are in the form of dialogues, with Socrates as the principal speaker. In the Allegory of the Cave, Plato described symbolically the predicament in which mankind finds itself and proposes a way of salvation. The Allegory presents, in brief form, most of Plato’s major philosophical assumptions: his belief that the world revealed by our senses is not the real world but only a poor copy of it, and that the real world can only be apprehended intellectually; his idea that knowledge cannot be transferred from teacher to student, but rather that education consists in directing student’s minds toward what is real and important and allowing them to apprehend it for themselves; his faith that the universe ultimately is good; his conviction that enlightened individuals have an obligation to the rest of society, and that a good society must be one in which the truly wise (the Philosopher-King) are the ru lers. The Allegory of the Cave can be found in Book VII of Plato’s best-known work, The Republic, a lengthy dialogue on the nature of justice. Often regarded as a utopian blueprint, The Republic is dedicated toward a discussion of the education required of a Philosopher-King. The following selection is taken from the Benjamin Jowett translation (Vintage, 1991), pp. 253-261. As you read the Allegory, try to make a mental picture of the cave Plato describes. Better yet, why not draw a picture of it and refer to it as you read the selection. In many ways, understanding Plato’s Allegory of the Cave will make your foray into the world of philosophical thought much less burdensome. * * * * * * [Socrates] And now, I said, let me show in a figure how far our nature is enlightened or unenlightened: –Behold! human beings living in a underground cave, which has a mouth open towards the light and reaching all along the cave; here they have been from their childhood, and have their legs and necks chained so that they cannot move, and can only see before them, being prevented by the chains from turning round their heads. Above and behind them a fire is blazing at a distance, and between the fire and the prisoners there is a raised way; and you will see, if you look, a low wall built along the way, like the screen which marionette players have in front of them, over which they show the puppets. [Glaucon] I see. [Socrates] And do you see, I said, men passing along the wall carrying all sorts of vessels, and statues and figures of animals made of wood and stone and various materials, which appear over the wall? Some of them are talking, others silent. [Glaucon] You have shown me a strange image, and they are strange prisoners. [Socrates] Like ourselves, I replied; and they see only their own shadows, or the shadows of one another, which the fire throws on the opposite wall of the cave? [Glaucon] True, he said; how could they see anything but the shadows if they were never allowed to move their heads? [Socrates] And of the objects which are being carried in like manner they would only see the shadows? [Glaucon] Yes, he said. [Socrates] And if they were able to converse with one another, would they not suppose that they were naming what was actually before them? [Glaucon] Very true. [Socrates] And suppose further that the prison had an echo which came from the other side, would they not be sure to fancy when one of the passers-by spoke that the voice which they heard came from the passing shadow? [Glaucon] No question, he replied. [Socrates] To them, I said, the truth would be literally nothing but the shadows of the images. [Glaucon] That is certain. [Socrates] And now look again, and see what will naturally follow if the prisoners are released and disabused of their error. At first, when any of them is liberated and compelled suddenly to stand up and turn his neck round and walk and look towards the light, he will suffer sharp pains; the glare will distress him, and he will be unable to see the realities of which in his former state he had seen the shadows; and then conceive some one saying to him, that what he saw before was an illusion, but that now, when he is approaching nearer to being and his eye is turned towards more real existence, he has a clearer vision, -what will be his reply? And you may further imagine that his instructor is pointing to the objects as they pass and requiring him to name them, -will he not be perplexed? Will he not fancy that the shadows which he formerly saw are truer than the objects which are now shown to him? [Glaucon] Far truer. [Socrates] And if he is compelled to look straight at the light, will he not have a pain in his eyes which will make him turn away to take and take in the objects of vision which he can see, and which he will conceive to be in reality clearer than the things which are now being shown to him? [Glaucon] True, he now. [Socrates] And suppose once more, that he is reluctantly dragged up a steep and rugged ascent, and held fast until he ‘s forced into the presence of the sun himself, is he not likely to be pained and irritated? When he approaches the light his eyes will be dazzled, and he will not be able to see anything at all of what are now called realities. [Glaucon] Not all in a moment, he said. [Socrates] He will require to grow accustomed to the sight of the upper world. And first he will see the shadows best, next the reflections of men and other objects in the water, and then the objects themselves; then he will gaze upon the light of the moon and the stars and the spangled heaven; and he will see the sky and the stars by night better than the sun or the light of the sun by day? [Glaucon] Certainly. [Socrates] Last of he will be able to see the sun, and not mere reflections of him in the water, but he will see him in his own proper place, and not in another; and he will contemplate him as he is. [Glaucon] Certainly. [Socrates] He will then proceed to argue that this is he who gives the season and the years, and is the guardian of all that is in the visible world, and in a certain way the cause of all things which he and his fellows have been accustomed to behold? [Glaucon] Clearly, he said, he would first see the sun and then reason about him. [Socrates] And when he remembered his old habitation, and the wisdom of the cave and his fellow-prisoners, do you not suppose that he would felicitate himself on the change, and pity them? [Glaucon] Certainly, he would. [Socrates] And if they were in the habit of conferring honors among themselves on those who were quickest to observe the passing shadows and to remark which of them went before, and which followed after, and which were together; and who were therefore best able to draw conclusions as to the future, do you think that he would care for such honors and glories, or envy the possessors of them? Would he not say with Homer, Better to be the poor servant of a poor master, and to endure anything, rather than think as they do and live after their manner? [Glaucon] Yes, he said, I think that he would rather suffer anything than entertain these false notions and live in this miserable manner. [Socrates] Imagine once more, I said, such an one coming suddenly out of the sun to be replaced in his old situation; would he not be certain to have his eyes full of darkness? [Glaucon] To be sure, he said. [Socrates] And if there were a contest, and he had to compete in measuring the shadows with the prisoners who had never moved out of the cave, while his sight was still weak, and before his eyes had become steady (and the time which would be needed to acquire this new habit of sight might be very considerable) would he not be ridiculous? Men would say of him that up he went and down he came without his eyes; and that it was better not even to think of ascending; and if any one tried to loose another and lead him up to the light, let them only catch the offender, and they would put him to death. [Glaucon] No question, he said. [Socrates] This entire allegory, I said, you may now append, dear Glaucon, to the previous argument; the prison-house is the world of sight, the light of the fire is the sun, and you will not misapprehend me if you interpret the journey upwards to be the ascent of the soul into the intellectual world according to my poor belief, which, at your desire, I have expressed whether rightly or wrongly God knows. But, whether true or false, my opinion is that in the world of knowledge the idea of good appears last of all, and is seen only with an effort; and, when seen, is also inferred to be the universal author of all things beautiful and right, parent of light and of the lord of light in this visible world, and the immediate source of reason and truth in the intellectual; and that this is the power upon which he who would act rationally, either in public or private life must have his eye fixed. [Glaucon] I agree, he said, as far as I am able to understand you. [Socrates] Moreover, I said, you must not wonder that those who attain to this beatific vision are unwilling to descend to human affairs; for their souls are ever hastening into the upper world where they desire to dwell; which desire of theirs is very natural, if our allegory may be trusted. [Glaucon] Yes, very natural. [Socrates] And is there anything surprising in one who passes from divine contemplations to the evil state of man, misbehaving himself in a ridiculous manner; if, while his eyes are blinking and before he has become accustomed to the surrounding darkness, he is compelled to fight in courts of law, or in other places, about the images or the shadows of images of justice, and is endeavoring to meet the conceptions of those who have never yet seen absolute justice? [Glaucon] Anything but surprising, he replied. [Socrates] Any one who has common sense will remember that the bewilderments of the eyes are of two kinds, and arise from two causes, either from coming out of the light or from going into the light, which is true of the mind’s eye, quite as much as of the bodily eye; and he who remembers this when he sees any one whose vision is perplexed and weak, will not be too ready to laugh; he will first ask whether that soul of man has come out of the brighter light, and is unable to see because unaccustomed to the dark, or having turned from darkness to the day is dazzled by excess of light. And he will count the one happy in his condition and state of being, and he will pity the other; or, if he have a mind to laugh at the soul which comes from below into the light, there will be more reason in this than in the laugh which greets him who returns from above out of the light into the cave. [Glaucon] That, he said, is a very just distinction. [Socrates] But then, if I am right, certain professors of education must be wrong when they say that they can put a knowledge into the soul which was not there before, like sight into blind eyes. [Glaucon] They undoubtedly say this, he replied. [Socrates] Whereas, our argument shows that the power and capacity of learning exists in the soul already; and that just as the eye was unable to turn from darkness to light without the whole body, so too the instrument of knowledge can only by the movement of the whole soul be turned from the world of becoming into that of being, and learn by degrees to endure the sight of being, and of the brightest and best of being, or in other words, of the good. [Glaucon] Very true. [Socrates] And must there not be some art which will effect conversion in the easiest and quickest manner; not implanting the faculty of sight, for that exists already, but has been turned in the wrong direction, and is looking away from the truth? [Glaucon] Yes, he said, such an art may be presumed. [Socrates] And whereas the other so-called virtues of the soul seem to be akin to bodily qualities, for even when they are not originally innate they can be implanted later by habit and exercise, the of wisdom more than anything else contains a divine element which always remains, and by this conversion is rendered useful and profitable; or, on the other hand, hurtful and useless. Did you never observe the narrow intelligence flashing from the keen eye of a clever rogue –how eager he is, how clearly his paltry soul sees the way to his end; he is the reverse of blind, but his keen eyesight is forced into the service of evil, and he is mischievous in proportion to his cleverness. [Glaucon] Very true, he said. [Socrates] But what if there had been a circumcision of such natures in the days of their youth; and they had been severed from those sensual pleasures, such as eating and drinking, which, like leaden weights, were attached to them at their birth, and which drag them down and turn the vision of their souls upon the things that are below –if, I say, they had been released from these impediments and turned in the opposite direction, the very same faculty in them would have seen the truth as keenly as they see what their eyes are turned to now. [Glaucon] Very likely. [Socrates] Yes, I said; and there is another thing which is likely. or rather a necessary inference from what has preceded, that neither the uneducated and uninformed of the truth, nor yet those who never make an end of their education, will be able ministers of State; not the former, because they have no single aim of duty which is the rule of all their actions, private as well as public; nor the latter, because they will not act at all except upon compulsion, fancying that they are already dwelling apart in the islands of the blest. [Glaucon] Very true, he replied. [Socrates] Then, I said, the business of us who are the founders of the State will be to compel the best minds to attain that knowledge which we have already shown to be the greatest of all-they must continue to ascend until they arrive at the good; but when they have ascended and seen enough we must not allow them to do as they do now. [Glaucon] What do you mean? [Socrates] I mean that they remain in the upper world: but this must not be allowed; they must be made to descend again among the prisoners in the cave, and partake of their labors and honors, whether they are worth having or not. [Glaucon] But is not this unjust? he said; ought we to give them a worse life, when they might have a better? [Socrates] You have again forgotten, my friend, I said, the intention of the legislator, who did not aim at making any one class in the State happy above the rest; the happiness was to be in the whole State, and he held the citizens together by persuasion and necessity, making them benefactors of the State, and therefore benefactors of one another; to this end he created them, not to please themselves, but to be his instruments in binding up the State. [Glaucon] True, he said, I had forgotten. [Socrates] Observe, Glaucon, that there will be no injustice in compelling our philosophers to have a care and providence of others; we shall explain to them that in other States, men of their class are not obliged to share in the toils of politics: and this is reasonable, for they grow up at their own sweet will, and the government would rather not have them. Being self-taught, they cannot be expected to show any gratitude for a culture which they have never received. But we have brought you into the world to be rulers of the hive, kings of yourselves and of the other citizens, and have educated you far better and more perfectly than they have been educated, and you are better able to share in the double duty. Wherefore each of you, when his turn comes, must go down to the general underground abode, and get the habit of seeing in the dark. When you have acquired the habit, you will see ten thousand times better than the inhabitants of the cave, and you will know what the several images are, and what they represent, because you have seen the beautiful and just and good in their truth. And thus our State which is also yours will be a reality, and not a dream only, and will be administered in a spirit unlike that of other States, in which men fight with one another about shadows only and are distracted in the struggle for power, which in their eyes is a great good. Whereas the truth is that the State in which the rulers are most reluctant to govern is always the best and most quietly governed, and the State in which they are most eager, the worst. [Glaucon] Quite true, he replied. [Socrates] And will our pupils, when they hear this, refuse to take their turn at the toils of State, when they are allowed to spend the greater part of their time with one another in the heavenly light? [Glaucon] Impossible, he answered; for they are just men, and the commands which we impose upon them are just; there can be no doubt that every one of them will take office as a stern necessity, and not after the fashion of our present rulers of State. [Socrates] Yes, my friend, I said; and there lies the point. You must contrive for your future rulers another and a better life than that of a ruler, and then you may have a well-ordered State; for only in the State which offers this, will they rule who are truly rich, not in silver and gold, but in virtue and wisdom, which are the true blessings of life. Whereas if they go to the administration of public affairs, poor and hungering after the’ own private advantage, thinking that hence they are to snatch the chief good, order there can never be; for they will be fighting about office, and the civil and domestic broils which thus arise will be the ruin of the rulers themselves and of the whole State. [Glaucon] Most true, he replied. [Socrates] And the only life which looks down upon the life of political ambition is that of true philosophy. Do you know of any other? [Glaucon] Indeed, I do not, he said. [Socrates] And those who govern ought not to be lovers of the task? For, if they are, there will be rival lovers, and they will fight. [Glaucon] No question. [Socrates] Who then are those whom we shall compel to be guardians? Surely they will be the men who are wisest about affairs of State, and by whom the State is best administered, and who at the same time have other honors and another and a better life than that of politics? [Glaucon] They are the men, and I will choose them, he replied. [Socrates] And now shall we consider in what way such guardians will be produced, and how they are to be brought from darkness to light, — as some are said to have ascended from the world below to the gods? [Glaucon] By all means, he replied. [Socrates] The process, I said, is not the turning over of an oyster-shell, but the turning round of a soul passing from a day which is little better than night to the true day of being, that is, the ascent from below, which we affirm to be true philosophy? [Glaucon] Quite so.

Periodic Classification of Elements

Periodic Classification of Elements Classification of Elements according to electron configuration ( type of subshell being filled) *valence electrons –outer electrons of atom which are those involved in chemical bonding ; accounts for similarities in chemical behavior among elemens within each of this groups * Representative elements/ Main Group elements * Group 1A-7A * Incompletely filled s/ p subshells Display a wide range of physical and chemical properties * Most reactive and most predictable with respect to periodic properties * most abundant elements on the earth, in the solar system, and in the universe * Group number equals the number of electrons in the highest / outermost energy level H  Ã‚  Ã‚  1s1| Li  Ã‚  Ã‚  2s1| Na  Ã‚  Ã‚  3s1| * Noble Gases * Group 8A * Completely filled p subshell (exc. He) * Great stability * Except krypton and xenon, elements in noble gases are totally inert chemically * The noble gases are all found in minute quantities in the atmos phere, and are isolated by fractional distillation of liquid air. helium| 1s2| neon| [He]2s22p6| argon| [Ne]3s23p6| * Transition Metals * Group 1B and 3B-8B * Incompletely filled d subshells * Readily produce cations * ductile and malleable, and conduct electricity and heat * exhibit several common oxidation states * Less predictable properties * 2B (Zinc, Mercury etc. )- neither representative elements nor transition metals * Transition metal compounds are  paramagnetic  when they have one or more unpaired  d  electrons. Sc 4s23d1| Ti 4s23d2| V 4s23d3| * Inner Transition Metals Lanthanides/rare earth series- Follow lanthanum Actinides- follow actinium; most of these elements are not found in nature but have been synthesized * Incompletely filled f subshells * Cerium: 1s22s22p63s23p64s23d104p65s24d105p66s24f2 Praseodymium:1s22s22p63s23p64s23d104p65s24d105p66s24f3 Electron Configurations of Cations and Anions Ions derived from Representative Elements Cation- electrons removed Anion- electrons added Isoelectronic – ions or atoms and ions that have the same number of electrons, and hence the same ground state electron configuration Cations derived from transition Metals Prepared By: Monina Te

Operations Design Assignment Example | Topics and Well Written Essays - 2250 words

Operations Design - Assignment Example The assignment "Operations Design" talks about the operational efficiency, one of the most important factors in order to gain competitive advantage. It is involved in various strategic issues like the deciding the location and size of manufacturing plants, determining the structure of telecommunication and service networks and developing the supply chains. Various tactical issues where operation management is involved are layout and structure of the plant, methods of project management and selection as well as replacement of equipment. Apart from strategic and tactical issues there are various operational issues like scheduling and controlling of production, inventory management, controlling quality, materials and traffic controlling and maintenance of equipmentÃ'Ž There is the extensive practice of operations management in the airline and the automobile industry. In both the industry long term success depend on proper size, layout, structure of manufacturing plants, efficient and c ost-effective supply chains, proper quality and inventory control, assembly system and equipment maintenance. Most of the recent problems in this two industry are associated with these above-mentioned issues. To address these issues various programs like ERP (Enterprise Resource Planning), TQM (Total Quality Management), BPR (Business Process Re-engineering) etc. are developed and implemented. Success in the automobile industry hugely depends on how the organization manages the entire operation.

Report on Companies in East Anglia Essay Example | Topics and Well Written Essays - 750 words

Report on Companies in East Anglia - Essay Example So, students will see from close, the way their own books get printed, as well, as everything else, such as pamphlets, magazines, newspapers and all publishing stuff. Upon organizing this trip, one has to think of some parameters, regarding this business, such as international trade if so. Whether, for example, these companies are export and import companies at the same time, by collaborating with other companies, bigger companies, from which they get new ideas, on the work procedure whether they deal with their own ideas, in regard to their business after having worked longue time offering their innovations (Ashwell Dies, 1976). Also some cultural issues, such as labor force, marketing, relationship between importers and exporter, will be criteria, for them to better understand the history of printing, in the long run, in regard to adaptation to trade rules of today companies in the field. We’ll be choosing 7 companies among the first 10 ones chosen initially. We’ll be choosing the biggest ones, and those who are willing to receiving a group of 25 students from University These companies are: Ashwell Dies, Label-On, Adhesive Label Manufacturer, Label Solutions Limited, Taffeta Label Printing, Plimsoll Label Printing, One-Label Printing, Also, this will be for saving time, and just fewer companies, would be better for the scope of the trip, and paper (Billbord, 1971) later. Labor force should not be big nor too small, so the image that students will get, will be as objective as possible. Also what has to be considered, are the relationships between importers and exporters, whether for example, these companies are doing exports, to Publishing Houses of abroad for example, for printing their material in books or magazines for example, so that students will get deeper to the meaning of one of the big inventions in history that have changed the world, (Bellis, 2011) thus getting post- historical knowledge on one of the ‘’100 most importan t events’’ of the world so far throughout history (Seidi, J. 1999). What also would be also interesting for the future, is whether something even newer on this will be ever discovered by anyone, being specialized in the object, to be â€Å"added† to history of label printing, in the modern world. For example anyone will be ever able to invent something more original, for speed on printing, that this can be a â€Å"case study† for future students. And we also want to consider upon this, whether, any innovations will be implemented, for making this work easier and more comfortable for workers in the future. So, in general what are the perspectives of further development of these six major companies, of East Anglia, serving as statistics finally to the topic and the real status of label manufacturer (Adhesive Label Manufacturer, 2011). The companies, finally chosen for visit, have welcomed students before, and they are too open and willing, to inform then in detail, about past, present and possibilities of the field in the near future. Safety and health conditions, are not