IDEAL READING PROGRAM Essay Example | Topics and Well Written Essays - 1250 words

IDEAL READING PROGRAM - Essay Example It requires practice, and it is through reading that people are able to write and communicate verbally. 1. Phonemic Awareness and Language Acquisition It facilitates concentration (hearing, identifying, and usage) and this brings about understanding concepts in speech language and writing. The topic focuses on understanding key terms as used in definitions, knowing what they mean and using them accordingly. Language use is more than just talking; it is about understanding the definitions and ways they relate to speech. It concentrates on sensitivity of sounds as used in words (Gillon, 2012). Apart from focusing on the smallest units of sounds, it also focuses on larger units such as rimes and syllables. Its relation to â€Å"put reading first† is that in following this rule, children are taught about blending and segmentation. They also learn about the sounds and how they relate to the spoken words. Individual sounds in spoken language are called phonemes (Gillon, 2012). This is where the teacher says a word phoneme by phoneme, which students repeat in sequence. Segmentation involves a teacher saying a word, and students dividing the words into phonemes. They learn about rhythm (Armbruster, Lehr, & Osborn, 2001). Effectiveness Learning phonemic awareness and language acquisition is important to first grade students since it enables them to develop communication skills that they used throughout their stay in school. It helps learns to gain knowledge of expertise that makes them to be professional. Most of the first grade students do not know the basic communication skills and the proper use of sounds in words they use. Learning phonemics enables students to become sensitive, attentive and more aware of speech. 2. Phonics It facilitates better reading and writing language skills. Phonics enhances phonemic awareness in that with the ability to hear, identify, and use basic units of language, students can be able to read and write appropriately. It combines sound and spelling and teaches the relation between the two. It uses the alphabetic principle where the sounds of letters and the letters themselves are related with each other. Word reading becomes enhanced since there is the use of both sound and their relation to the letters (Villaume & Brabham, 2003). Its relation to â€Å"put reading first† is that in following this guideline, there is the learning of how sound of spoken language and letters of written language relate. Children are taught this relation from an early age. The use of this is that children are able to recognize and identify words quickly and instantly. Word study instruction involves phonics instruction and is a major in-text feature that enables grown-up children to acquire knowledge on phonics and use it in reading and writing. They learn about prefixes, suffixes, and word roots that they use while reading and writing. There is also the learning of rapid word recognition, and this helps children in gettin g the real purpose of reading (Armbruster, Lehr, & Osborn, 2001). Effectiveness Learning phonics in the first grade creates the foundation based on teaching students to read, relate, and write. It ensures that students pick up from non-effective reading to effective reading. Students are able to become more confident and composed. It also helps in ensuring that students write meaningful work, and also brings students closer to being fluent, able to use vocabulary appropriately and understand comprehensions (Armbruster,

Grit Test Essay Example for Free

Grit Test Essay I guess according the test I am a extremely â€Å"Gritty† individual. It states that I am grittier than 80% of the American Populous. I guess I can attribute that to my military experiences. I will now do my do diligence in answering the question on the lab sheet. Question 1) what difference does age has in your ability to be persistent? I think age has nothing to do with being determined or persistent. It is an inherent trait that is taught. You must learn to not fear and use the emotion to your advantage, and your drive. Question 2) Does it matter how long your attention span is? I think it does, you must learn to focus to succeed in anything, and in today’s society that is discerning and I am concerned. Question 3) Does labeling something as â€Å"fun† and â€Å"easy† matter to your perception of how long and well you could persist on project? No I prefer a good challenge and I enjoy working on project that are challenging. Question 4) If you take pride in your work, do you think you’d persist longer than if you were self-critical. I don’t think I would do as well, if I cared about popularity. I handle my project as a mission and I am mission orientated. Question 5) What about your ability to delay gratification? How might that impact your ability to be persistent? How is the ability to delay gratification related to maturity. How is it related to self-control? How is it related to self- control? How is persistence different from self-control? I am very good at delaying gratification, because of my military training to be â€Å"Companionably Dis-Passionate.† I really think that this question is irreverent to me. I also think it has nothing to do with matuarity, because I know a lot of 40 year old people that act like they are 12. Self-control is a learned inherent traits, that is taught though  discipline and self-pride and determination. Sources Cited: Michelson, B. M./ U.S. Army (2013, September). Character Development of U.S. Army Leaders The Laissez-Faire Approach. Retrieved from http://usacac.army.mil/CAC2/MilitaryReview/Archives/English/MilitaryReview_20131031_art007.pdf. This book shows how to develop military leadership and training that can be used to train individuals how to react to any situation a military leader can endure. This book can also help with how we interact in a society that lacks leadership and discipline. Goren, P. (2007). Character Weakness, Partisan Bias, and Presidential Evaluation: Modifications and Extensions. Political Behavior. doi:10.1007/s11109-006-9019-0. Is this article, the author discuss what is makes a strong leader versus a weak leader, and he discusses the issues in our governments policies and how strong and week presidents and leaders can make our break a government.

What Theological Or Ethical Principles Religion Essay

What Theological Or Ethical Principles Religion Essay As palliative care is specialized comfort care for people who are approaching the end of their lives, it is related to many ethical issues and concerns. Its framework is based on the moral values and principles of the professionals involved, patients concerned, their families and society as a whole. Palliative care is a very sensitive issue and it is important that it is administered in an appropriate manner. The main objective is to achieve the best possible quality of life, both for the person, and for their family. As such, palliative care is more than the provision of medical relief from pain and other distressing symptoms. It encompasses the psychological, social, emotional and spiritual aspects of end of life care. The palliative care philosophy affirms life and regards dying as a normal process. It neither aims to hasten nor postpone death. It endeavours to provide a team-based support system for the person, enabling them to live as fulfilled a life as possible for the time remaining; and to help their family cope during their loved ones illness and prepare for their bereavement. Care can be provided at home, in a hospital, an aged care facility or a palliative care unit. Above all, palliative care respects the dignity of the person who is dying, carefully honouring their story, wishes and needs. A discussion about palliative care doesnt necessarily mean that death is imminent, in fact, its far better to start thinking and talking about your palliative care options before you need them. Palliative care is sometimes required for a person whose death is very near a matter of hours or days while others will need care over a longer period of time, sometimes years. In this case their care needs will tend to be less intensive and more episodic. The need for palliative care does not depend on any particular medical diagnosis, but the combination of many factors assessed through the judgement of the person, their family, the palliative care team and other medical professionals, including the persons GP. Families and carers may also receive assistance from palliative care services in order to help them cope with emotional and social problems; wounded healers also need healing. To palliate is to cover with a cloak of care; to offer protection and provide relief in the last chapter of life. A palliative approach is a type of palliative care and recognizes that death is inevitable for all of us. For me writing, I am reminded of a comment Professor John Swinton made in response to a question at the recent CAPS conference: Wherever we are in life, there is a storm coming preparedness becomes about the solidity of our foundations. End of life questions of quality, planning and dignity are ethically and theologically grounded in solidifying our foundation. Clements (1990) wrote of this, explaining that as the person moving through life finds their roles stripped from them, and if they have no spiritual foundation, they may be found naked at the core. Residential Aged Care Facilities are often the place where people spend the final chapter of their life; people come into care because they are no longer able to look after themselves and most will have chronic illness alongside ageing. The focus of care in aged care facilities is to help people live well with their illness and frailty during their time spent there. This focus on living well is the essence of the palliative approach to care. Our goal is always to assess and treat pain and other symptoms thoroughly, in familiar surroundings and in the company of the persons loved ones. Theres a Japanese proverb of which I am particularly fond, A sunset can be just as beautiful as a sunrise. In my work Ive seen many beautiful sunsets in peoples lives. Sadly, Ive also witnessed some that arent so beautiful. With forward planning they may have been different. The sudden onset of illness has a way of turning our lives, and the lives of our family and friends, upside down at any age. Suddenly decisions can be very difficult to make; thats why planning ahead is important. If we know what a persons choices and wishes are, were able to respect them if something should happen and theyre unable to tell us themselves. Medical treatment to manage symptoms goes alongside comfort care and could include surgery or medications. The focus of a palliative approach is on living. That is why staff will want to set goals and to plan for how the person wants to live the rest of their life. The end-of-life stage is an extraordinarily profound and emotional time; and a person does not have to be religious to have spiritual considerations. Spirituality is about how we make meaning in our lives and feel connected to other things, people, communities and nature. Spiritual questions, beliefs and rituals are often central to people when they are in the final chapter of their lives. Ensuring that staff are informed about each residents unique spiritual considerations will allow them to be properly respected and addressed. Helping the person to tell their story can help them find meaning, affirmation and reassurance. To effectively palliate would mean that: family and staff communicate openly and with compassion with the person in care and with each other; that pain control and comfort is achieved as far as possible; that the resident has every opportunity to communicate with those who are important to them; and that their physical, emotional, social, cultural and spiritual needs are addressed and as far as possible met. One size cloak of care does not fit all (Hudson, 2012). When these elements are neglected the cloak becomes an empty cover up, leaving the resident exposed rather than protected. When the cloak does not fit it is uncomfortable to wear (Hudson 2012) but the vulnerable population of people in their fourth age may wear it anyway for fear of seeming ungrateful. An appropriate cloak of care must have a spiritual lining, and provide opportunities to reveal hidden hurt; forgive, reconcile; and find peace in loss through tasks of self-reflection and self-transcendence. Spiritual and pa storal care in this context aims for wholeness and spiritual growth. Palliative care should not palliate death itself denying the stark reality of death and dying with false platitudes and consolation can mask existential pain and real needs and further, make these taboo. From a Christian theology, death is recognized as inevitable and necessary. Ageing is an inescapable process that in part defines human existence and experience. From the moment we are born we age. Ageing only ends when we die. Experience of human life tells us that ageing and death are linked. The curse of Adam in Genesis 3 introduces this finitude to our lives. Our role as pastoral carers is one of empowerment, relationship and human presence. Care of people who are suffering means providing real spiritual care, where a closeness or intimacy is developed between the person who is suffering and the carer. This is often quite alien for health professionals, who, through the culture of residential aged care accreditation, are subscript to activity theory and a doing role that emphasizes action rather than being with (MacKinlay, 2006). This involves not a sense of competence, but a sense of humility in the awareness of our own inability to fix anything, beyond being with that person at their point of need. The vulnerability of being present to ageing and death constitutes a simple and costly demand to stay. Not to understand or explain just to stay; Or else to expire in terrible wilderness, lonely silence (Caldwell 1960). In MacKinlays (2006) observation that care of people who are suffering means to walk the journey of suffering with them, to be present with them and authentic in caring (p. 167) I am reminded of Jesus telling his disciples to watch and pray (Matthew 26:36-46)  to bear witness. We cannot cure the scriptural worst enemy of the fatal sting but we CAN care sincerely respecting that the cloak is not ours to fashion and that the chapter will always have an end (Hudson, 2012). Jesus, in becoming human and by his death and resurrection, defeats death and gives resurrection hope of a body free from ageing, decline and frailty, providing hope to all people, especially those in the fourth age. Terminal illnesses do not inhibit people the way they used to; a person burdened with such an illness can live a long and reasonably well life. Consequently terminal disease is tangled in an ethics web concerning limited health resources, contributing to funding and community tensions. These tensions intrinsically present ethical issue in the equity of service provision. Stemming from this is the sensitive nature of transitioning to palliative care, and further to end-of-life care. End of life can be defined as that part of life where a person is living with, and impaired by, an eventually fatal condition, even if the prognosis is ambiguous, or unknown. The World Health Organisation defines palliative care as an approach that improves the quality of life of individuals and their families facing the problems associated with life-threatening illness, through the prevention and relief of suffering by means of early identification and impeccable assessment and management of pain and other needs, physical, psychological and spiritual. There is further tension surrounding communication and generational knowledge. As with Jefferys Mrs Davis there can be enormous gaps in generational perspective which may compromise informed decisions. The onus for decision making in a palliative care team lies with the resident themselves so, ethically, whose responsibility is it to be sure that a decision is well-informed? And further, who can be unbiased in providing information so as not to manipulate a decision? Contradictory beliefs, conflicting principles, and competing duties between the parties involved in end-of-life care can tear the cloak. Beauchamps primary principles of health care include: non-maleficence, confidentiality, autonomy, truth telling, informed consent, and justice. Empathy underpins each of the principles above, and in this lies the difficulty. We cannot understand (Okon, 2006 cited by Hudson 2012), we cannot try the cloak on for size but sometimes just looking as though you could understand (Saunders, 1987 cited by Hudson, 2012) makes a world of difference and goes some way to thwart loneliness. In end-of-life care, our presence as pastoral carers is strengthened in enabling spiritual growth through the sharing of connectedness and ritual. A palliative approach is built on an understanding of the uniqueness of individuals life histories and personalities, and implies commitment to an individuals developmental tasks of ageing and coming to peace. To be able to reach such goals as personal satisfaction, the individual must have means of expressing themselves. Our role in the care of older people is to support and enable each individuals sense of meaning and self-expression; to affirm each individual as a person of great value, and loved by God. Aged care is a delicate balancing act in that functional decline, infirmities and diseases are often inherent in ageing. Because of the nature of chronic illness in the fourth age, a caring response in the face of incurable illness is respect, and commitment to personal autonomy and integrity. That is, our role in promoting overall comfort and wellbeing through positively reinforcing and enabling those with such prognoses, to live to their best quality of life. The goal of palliative care is to provide comfort and care when cure is no longer possible. This paradigm shift entails a shift in the definition of autonomy. People at the end stage of life are not playing by the same rules as you or I who would oblige patient autonomy and nod to expert medical opinion. Health professionals in this context need to be enablers not decision makers. Gradual functional decline and loss of control in autonomy are inevitable with age. Loss of control is painful and scary. Perhaps this kind of persona is paralleled only in infancy leaving our elders feeling a sense of childhood being forced upon them (Jeffery, 2001). Unfortunately admission to aged care often does not help these older adults to feel less like children. The danger and ethical dilemma here is the assumption of impaired autonomy; in that decisions are made and autonomy declared lost even when this is unnecessary, because it is a simpler, easier course of action we know what is good for you (Jeffery, 2001). The basis of this kind of paternalism is beneficence its motivation is to act in a persons best interest so that no one gets harmed; making harm or burden the reason for intervention. Some loss of autonomy is inevitable in later life and steps have to be taken to act in the incompetent persons best interest, sometimes with their wishes recorded in living wills or advance care plans. Often autonomy presupposes someone, who acts in accordance with such a pre-conceived plan, and who is rational and independent; but autonomy may be better understood in terms of identity and self expression of values (Jeffery, 2001). A written advance care plan is about ensuring peace of mind. Effective advance care planning can avoid an unwanted transfer to a hospital. But even such counteractions as advance care planning can be problematic as these are based on todays situation and forecasted futures i.e. these cannot take into account tomorrows medical breakthrough. This being the case, there arise new ethical dilemmas e.g. do we have a right as people acting in someones best interests to tweak what they have proclaimed to want for themselves? Would they have wanted what they said they wanted were they deciding now? When autonomy is understood as a property of action or a capacity of persons (Reich, 1995); impaired autonomy, becomes a hopelessly limiting self fulfilling prophecy in that it diminishes à ¢Ã¢â€š ¬Ã‚ ¦the opportunities of those who lack certain abilities or capacities (Caplan, 1992). Autonomy needs to be seen as a way of valuing the human person, respecting them and recognizing their right to make decisions as the master of themselves. Personhood is not compromised or incapacitated by end stage life we are who we remember one another to be an essential aspect of being human is to care and be cared for; interdependence is a non-accidental feature of the human condition. Being human, we are bearers of the image of God (Gen 1:26). This image demonstrates our capacity for relationship with God, and with the rest of humanity (Green, 197). This capacity for relationship does not diminish as we age. If autonomy is taken as valuing ones uniqueness and the capacity to give gifts, it is a search for meaning in life authenticity. That is: as Jeffery writes; authentic choice is the autonomy of action that requires meaningful choices to be offered and identified with which equates to ones values and essentially what they stand for. If this is how we understand autonomy then this sheds new light on impaired autonomy. In effect we lose the ability to stand for what we stand for. In this case, autonomy becomes less about incompetence and more about advocacy in helping the person to reconnect their essential values to their choices and allowing them to give meaning to their life. By honouring this form of authentic control rather than a control via acquiescent consent or accept it or leave it culture we enable fulfillment and empowerment of the persons dignity. Being a resident in a nursing home may conjure conceptions of a twisted and limited self, and is destructive of autonomy. This is partly because the environment is thick with congruity and thin with community (Jeffery 2001); and partly because decision making is made nearly obsolete. The desire to control is moderated by the self-realization of the possibility of not being able to process all the relevant information: as the person psychologically shrinks, so too does their autonomy and self faith. Further, someone faced with a life shock can find their autonomy impaired in that they find themselves in a dramatically different world where previous life plans have no meaning and even stable values disappear (Jeffery 2001). In such settings autonomy becomes about the ability to make meaningful choices. An older person may not be able to carry out what they decide, but they are able to recognize commitments and to be themselves (Jeffery, 2001). As partners in end-of-life care, aged care staff must take into account such ethical dilemmas as autonomy and intergenerational tension in the way physical care is given; by focusing on presence, meaningful experience, journeying together, listening, connecting, creating openings, and engaging in reciprocal sharing.  Affirmative relationships support residents, enabling them to respond to their spiritual needs. Barriers to appropriate palliative care include lack of time, personal, cultural or institutional factors, and professional educational needs.  By addressing these, we may make an important contribution to the improvement of patient care towards the end of life.

human reason Essay -- essays research papers

Perspectives on Human Reason   Ã‚  Ã‚  Ã‚  Ã‚  Human reason is a topic that, without a doubt, can have multiple outlooks by various individuals. Descartes believed that reason was the ultimate cornerstone of human knowledge, while Pascale believed that reason alone could not allow someone to attain knowledge. He felt there were limits on reason. Both tried, to the best of their ability, to back their beliefs and make others see their point of view. Descartes doubted the senses and believed that people only knew things through the content of their mind through human reason. Descartes used logical deductive reasoning to question the certainty of the senses. He states, â€Å"I have found that these senses sometimes deceive me, and it is a matter of prudence never to confide completely in those who have deceived us even once† (Descartes 26). His basic question that he sought to find the answer for is very complex yet seems so simple when reflecting upon it. How can we actually know things, for certain? How do we know that the sky is actually blue, or that the earth is round? Is there any certain proof to reveal the fact of anything? Are the ideas we form in our minds and perceptions we have the truth? These are the types of things Descartes thought about. He questioned the certainty of absolutely everything. â€Å"I have no senses at all; body, figure, extension, movement and place are chimeras. What will, then, be true? Perhaps just this one thing: that there is nothing cer...

Relationship between Politics and Religion in India

Indian politics has an important relationship with Religion. Religion fulfills the role of an ideology in a situation of transition when there is a plethora of new demands and constant adjustments have to be made. Both Islam and Hinduism in the late nineteenth century were trying to accommodate the new demands. This ruptured their earlier accommodations and led to conflict with the necessity of a complex interaction between nationalism and Religion. This is where the clash started. India failed on this front leading to conflicts and division between two competing utopia visions.The clash of egos over basis and minor disagreements made this division inevitable. The importance of religion, in spite of such conflicts can be clarified in the words of Gandhiji who said that those who assert that Religion has nothing to do with Politics, have no understanding of either Politics or Religion. That the Hindu majority were more tolerant and absorbent of others’ viewpoint, is nothing new . The religion itself is distinguished because of its fundamental component of tolerance which separates it from other religion viewpoint.Anslie embree in his book on Utopias in Conflict states that â€Å"Tolerance is not merely an academic question. It is intrinsically linked with the minority. The Islamic community in India wanted neither to be absorbed or tolerated and this seems to have occurred to very few exponents of Hindu tolerance†. Tolerance is also a matter of perception and over the centuries as India met with three different civilizations, the society evaluated. The coming of Islam in the eighth century, to the major power at the center, in the form of nearly 500 years of their mainstay, did not change any fundamental value in the Hindu religion.The coming of the Portugese and the French also did not lead to any changes in our social structure, the reason being the apathy similar to the earlier Muslim period when views were articulated in a religious vocabulary. The coming of the British was different as â€Å"they did not articulate their views and attitudes of their culture in religious terms†. The Hindu intelligential were definitely more receptive to the cultural and religious ideas as contrasted by the ‘keep aloof’ behavior in response to Muslim, French and Portugese ideologies.However the elaboration of the national movement’s ideal by Gandhiji in â€Å"vocabulary of Neo-Hinduism† lay the seeds of religious conflict in India which led to separatism. One of the important omissions in this Neo-Hindu perception was its inability to comprehend the belief structure of Muslims and the differences with Hindus. Salvation in Hinduism is of an individual whereas the Muslims and Christians find their salvation as a part of a large religious community. The politics of the nineteenth century and the strength of nationalism has gone missing today but religion appears to be as strong as ever and a fundamental pillar in our politics.Secularism has been re-defined and pseudo-secularism seems to be the order of the day where massacre of the majority community hardly draws a reaction publicly except in private. The Politics of Religion is as strong as ever and there is only a change of perception. Our politicians never miss an opportunity to exploit the use of religion, be it the Hindu view or the Muslim angle and India politics would continue to use Religion and the Caste system for their survival.

History of Coca-Cola Essay

Coca-Cola is a carbonated soft drink sold in stores, restaurants, and vending machines internationally. The Coca-Cola Company claims that the beverage is sold in more than 200 countries. [l] It is produced by The Coca-Cola Company in Atlanta, Georgia, and is often referred to simply as Coke (a registered trademark of The Coca- Cola Company in the United States since March 27, 1944). Originally intended as a patent medicine when it was invented in the late 19th century by John Pemberton, Coca-Cola was bought out by businessman Asa Griggs Candler, whose marketing tactics led Coke to its dominance of the world soft-drink market throughout the 20th century. The company produces concentrate, which is then sold to licensed Coca-Cola bottlers throughout the world. The bottlers, who hold territorially exclusive contracts with the company, produce finished product in cans and bottles from the concentrate in combination with filtered water and sweeteners. The bottlers then sell, distribute and erchandise Coca-Cola to retail stores and vending machines. Such bottlers include Coca-Cola Enterprises, which is the largest single Coca-Cola bottler in North America and western Europe. The Coca-Cola Company also sells concentrate for soda fountains to major restaurants and food service distributors. The Coca-Cola Company has, on occasion, introduced other cola drinks under the Coke brand name. The most common of these is Diet Coke, with others including Caffeine-Free Coca-Cola, Diet Coke Caffeine-Free, Coca-Cola Cherry, Coca-Cola Zero, Coca-Cola Vanilla, and special editions with lemon, lime or coffee. In response to consumer insistence on a more natural product, the company is in the process of phasing out E211, or sodium benzoate, the controversial additive used in Diet Coke and linked to DNA damage in yeast cells and hyperactivity in children. The company has stated that it plans to remove E211 from its other products, including Sprite and Oasis, as soon as a satisfactory alternative is found