The Negative Effects of Energy Drinks and Alcohol Essay Example for Free

The Negative Effects of Energy Drinks and Alcohol Essay In recent years the consumption of energy drinks combined with alcohol has become popular for young adults in North America. Energy drinks are caffeinated beverages that intend to provide a burst of energy and/or enhance alertness. The principle active ingredients in energy drinks are caffeine, high doses of sugar (or a sugar substitute), they generally include B vitamins, an amino acid, and plant/herbal extracts. Alcohol is a highly addictive and most commonly abused drug in North America that can impair vision, speech, memory, concentration, and reaction times along with other things. These energy drinks being a stimulant combined with alcohol being a depressant, can make a deadly cocktail for many reasons. The consumption of alcohol mixed with energy drinks is a common drinking behavior on college campuses. Here are some premixed alcohol and energy drink products that are commonly consumed on campuses such as; Sparks, Rockstar 21, Tilt and Four Loko. Four Loko has five times the amount of calories than an average twelve-ounce beer at 660 calories per can. Alcoholic energy drinks have a higher concentration of alcohol by volume. Most of these drinks are between 10% and 12% alcohol by volume as compared to most beers that are 3% to 4% alcohol by volume. This could be a major health factor for the consumers of this product. It also leads up to obesity and heart related problems. Students would lose focus while being intoxicated, not focusing on their school work needed to graduate. Researchers have found that college students who use alcohol mixed with energy drinks tend to consume more alcohol and consume alcohol more often than those who do not combine alcohol with energy drinks (OBrian et al. , 2008; Thombs et al. , 2010). Energy drinks combined with alcohol are not safe for consumption. Energy drink consumption combined with alcohol may reduce perception of alcohol intoxication and/or lead to increased alcohol use. Alcohol mixed with energy drinks reduced the perception of headache, dry mouth, and impairment of motor coordination compared with alcohol alone. Perhaps leaving drinkers of alcohol mixed with energy drinks believing they are less intoxicated and more able to drive. These people are at a greater risk of driving drunk. Drunk drivers are dangerous not only because their reactions are delayed and motor coordination affected, but mainly because their capacity to evaluate the risks to which they will be exposed is also affected. People need to understand that the sensation of well-being does not necessarily mean that they are unaffected by alcohol. Despite how good they may feel, they shouldnt drink and drive. Never. (Souza-Formigoni 10). It leaves people with dehydration or possibly alcohol poisoning. There are many harmful things that one could encounter while consuming this deadly cocktail such as dehydration, alcohol poisoning, drunk driving, and heart attacks. Energy drinks (stimulant) and alcohol (depressant) should never be mixed together for these unhealthy and unsafe reasons.

Genetically Modified Foods: To Label or Not To Label? Essay -- Genetic

Plants or animals that are created through gene slicing techniques of genetic engineering are called genetically modified organisms or, GMOs. This technique for creating plants and animals was first done in the 1970s. According to Non-GMO Project, â€Å"This experimental technology merges DNA from different species, creating unstable combinations of plant, animal, bacterial and viral genes that cannot occur in nature or in traditional crossbreeding.† (Non-GMO Project). This type of genetic modification has started to worry people. Companies are currently not required to label their products to inform customers that their product contains GMOs, and only a few of the many companies voluntarily label their products as GMO-free. Many such as, Journalist for the Santa Fe New Mexican, Jessica Emerson, feel like it is our right to know what companies are putting in the foods we are buying. There are others that disagree such as, physician and molecular biologist Henry Miller; he argues that it is unnecessary and unconstitutional for companies to be required to label their products. This has made quite a controversy. Products sold in Oregon that contain GMOs should be required to be clearly labeled so consumers can make healthy and informed choice on the foods they decide to purchase. The use of GMOs in foods has drastically risen in the United States. The Non-GMO project, a non-profit organization supports this by saying, â€Å"In the U.S., GMOs are in as much as 80% of conventional processed food†(Non-GMO Project). I decided to go shopping to try and find as many products as I could that were labeled GMO-free, I only found one product labeled GMO-free. Many people that purchase vegetables or fruits at the store are unaware that the foods they ar... ...ael. "Why GMO Labeling Won’t Increase Food Prices." Grist.org. Grist, 13 Oct. 2013. Web. 01 Dec. 2013. Miller, Henry I., and Gregory Conko. â€Å"Labeling of Genetically Modified Foods Is Unnecessary and Unconstitutional.† Genetic Engineering. Ed. Noà «l Merino. Detroit: Greenhaven Press, 2013. Opposing Viewpoints in Context. Web. 20 Nov. 2013. "Labeling Food and Ingredients Developed from GM Seed." Monsanto.com. Monsanto, Mar. 2013. Web. 02 Dec. 2013. â€Å"MRSA.† CDC. Centers for Disease Control and Prevention, 16 Sept. 2013. Web. 30 Nov. 2013. Weise, Elizabeth. â€Å"Washington State Voters Reject Labeling of GMO Foods.† USA Today. Gannett, 6 Nov. 2013. Web. 29 Nov. 2013. Tady, Megan. â€Å"Genetically Modified Foods Should Be Labeled.† Genetic Engineering. Ed. David M. Haugen and Susan Musser. Detroit: Greenhaven Press, 2009. Opposing Viewpoints in Context. Web. 20 Nov. 2013.

Hebrew and Islamic Mythology Essay

While science and religion are notorious for their contentious and often violently contrasting relationship, they bear much in common in their agenda. Both set out to provide explanations for the world’s mysteries. And as such, they also share a large hand of unanswered questions. Perhaps chief among them, the question of the earth’s creation, and by extension, man’s ascension to awareness, is one with very few empirical explanations. And in an absence of any conclusive evidence, theories abound from all camps. A common thread in history’s chapters, myths regarding the Earth’s conception provide insight into the lives and cultures of their respective societies. In western society, the Judeo-Christian anecdote is easily the most well-known. This story is the primary creationist mythology for many monotheistic sects. Herein, God creates the earth in six days, with man arriving on the last. On the seventh day, the omnipotent rests and thus, delivers man the Sabbath. However, in the centuries that preceded the inflection point where monotheism began to take popular hold, polytheistic idolaters provided the most commonly held ideas about the earth’s origin. One of the earliest examples of the literate and elaborated nature that these myths could take on comes from the rich tapestry of Greek mythology. The Greeks were idol-worshippers who had developed a complex and extremely colorful cast of gods. Though not omnipotent like the Judeo-Christian almighty, these gods were believed to possess real and considerable power over the lives of their human subjects. The Greek myth of creation is an exposition of that relationship. It was believed that, prior to earth, there was nothing but darkness. And amid this darkness, the only object was a black-winged bird called Nyx. This bird, alone in the void, was impregnated by the wind. (Note the parallel to the immaculate conception of Christ. ). As a result of this cosmic union, she yielded a golden egg, which she proceeded to roost upon for many thousands of years. Eventually, this egg hatched and the god of love, Eros, sprang forth. Just as Eros was born, so too were his siblings, whom he was given the honor of naming. They were the upper and lower halves of his shell, which rose to the air and sank to the ground respectively. They became the sky and the earth. Eros called them Uranus and Gaia and blessed them with love. This love resulted in children and grandchildren who would blossom into twisted, war-bent gods whose better judgment would be often blinded by a hopeless quest for power. A first-generation child of Gaia and Uranus, Kronus took a wife in Rhea and produced many children, whom he grew to fear immensely. Kronus, a problem-solver by nature, swallowed his children while they were still infants, thus preventing what he considered to be the inevitable threat of usurpation. The youngest of his sons, however, was also the most beloved to Rhea so she deceived her husband into consuming a rock in the child’s place. This youngest child, Zeus, would grow strong in manhood and ultimately bring to realization Kronus’ greatest fear. Zeus liberated his brothers and sisters from his father’s malicious and all-consuming grasp. Then he led them to revolution, waging a war against the tyrannical god. In their victory, they turned their benevolent attention to the great creations of Nyx. The gods began to populate Uranus with the stars thus creating space. They began to furnish Gaia with life, thus birthing nature. After creating the appropriate backdrop, the gods recognized that the earth was correct excepting its want for animals and humans. Zeus set to the task his sons Prometheus and Epimetheus, whose names translate literally to mean forethought and afterthought. This provides some interesting insight, perhaps, into the Greek perspective about man’s intellectual capacity and eventual self-awareness. In addition, it offers literal details about the unique abilities and idiosyncrasies that mark the species which populate the earth. When assigned to the job of designing creatures, the brothers were given a variety of gifts to offer their creations. While Epimetheus set upon the task of creating the animals and awarding them all with gifts, Prometheus carefully sculpted man to be in the image of the gods. (Again, man’s definition as being in the image of god holds much in common with Judeo-Christian creationism). When he completed his task, he found that Epimetheus had given away all the gifts, leaving humankind with the shaft. Prometheus sought to rectify the matter by stealing a trace of fire from the setting sun and giving it to man. When Zeus awoke to find man in possession of that which was to belong only to the gods, he was furious. He punished Prometheus to an eternity stapled to a tree, having his liver chewed on by vultures. But the damage was done. Man had been created and given the power of fire. There is a great deal more to Greek mythology, as with the bible. The role of the gods takes on a wide array of purposes, gradually divining all of man’s vices and virtues. But in the story of the earth’s creation alone, there is much illumination. The Greek legend begins to tell part of the story of Greek culture insofar as it offers some true self-examination. In this story of violence, deception and a natural tendency toward roguishness, the Greeks provide a piercing look into a psyche long since perished from the world. Surviving with far greater ideological intensity are those creation myths driving modern faith. The traditional structure of the dominant monotheistic faiths incorporates a narrative regarding the creation of earth and man into its formative doctrines. Herein is typically contained an originating explanation for the relationship between god, man, heaven and earth that provides grounding for the entirety of the faith’s sacred text. This is a fundamental commonality between the texts of the Hebrew Bible and the Holy Qur’an, both of which dedicate significant portions of their second chapters to delineating the story of the first man. It is striking to compare the passages concerning the creation of the first man as they appear in the two texts. Though today Judaism and Islam function almost as antecedents to one another, with their practitioners often viewing their respective texts as placing them into diametric and practical opposition of one another, these passages provide evidence of their common derivation. The creation myths of the two religions suggest that their political, social and cultural differences today may stem from the nuances therein, which had the effect of placing their interests in close confines with one another while arming them with divergent perspectives on how best to achieve said interests. The details surrounding God’s deliverance of Adam to the Garden are essentially the same according to the two texts, but the wording of each calls for closer speculation. In Genesis, the first book of the Hebrew Bible, God follows his work of creating the heaven and the earth by creating man: â€Å"Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.. † (Gen. 2:7) From here is taken a substantial assumption in the Judeo-Christian faith which proceeds from it, that man is created in the image and likeness of God. The breath of God, this passage indicates, circulates in the body of every man, suggesting a responsibility to godliness for all of us. The Qur’an, in its recognition of the same deliverance to the Garden, paints a different image in acknowledgment of God’s endowment of life. In keeping with a prominent thematic impulse of the Qur’an, convicting its readers to note the distinction in fates for believers and nonbelievers, the phrase depicting Adam’s creation is posed with a similar connotation: â€Å"How do you deny Allah and you were dead and He gave you life? Again He will cause you to die and again bring you to life, then you shall be brought back to Him. † (Koran, 2:28) This is a passage which demands not just belief in the creationist role of Allah but also a devotion to eradicating or combating non-belief. More explicitly and ideologically pertinent though, it carries with it a description of the process of reincarnation. Man, in this passage, is described as an entity being fully at the mercy of God within the bonds of the creator-to-created relationship. And where the berth into God’s image, held in the Hebrew Bible, ultimately predisposed man to divine immortality, this infinitude is represented differently in Islam. The overtones of reincarnation here suggest that man is not considered to be made in the image of God, nor even an element of the earth as also implied by Genesis 2:7, but is a soul perpetually disposed to take forms according to the will of Allah. This does not necessarily indicate a fundamental difference in the dispositions of the gods in question, Yahweh and Allah in the bible and Qur’an respectively. In Genesis, there is an articulated statement regarding God’s willingness and right, as creator, to snuff out his subject for transgression of his law. At the time, this law was constituted summarily of one directive in which â€Å"the LORD God commanded the man, saying: ‘Of every tree of the garden thou mayest freely eat; but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die. ‘†(Gen. 2:16-17) These foreboding words are those which assured our mortality on an earth characterized as the forum for exile from the Garden. The air which god breathed into us through Adam’s nostrils would, as God promised, be the price paid for partaking of the fruit. This fall from the grace of godly immortality would define the nature of man’s life-cycle, and by extension, theoretical concepts such as time and space and spiritual assumptions about death and the afterlife. God’s proposition to Allah as depicted in the Qur’an is not endowed with the same consequence, perhaps a product of the initial divergence between the two texts with regard to the fundamental construct of man in relation to his god: â€Å"And We said: O Adam! Dwell you and your wife in the garden and eat from it a plenteous (food) wherever you wish and do not approach this tree, for then you will be of the unjust. † (Koran, 2:35) The fall from grace is described quite differently here, with man incurring no such threat as explicit as a certain death. This is a condition already possessed of man in the passage concerning his formation. It is not a punishment but a state of being given grounded in man’s relationship to Allah. Original sin is still a common element to the doctrines of the two faiths, but its consequences appear as quite different actually. In the Hebrew Bible, the serpent is a creature which plays the role of deceiver and, by metaphorical extension, the antithetical and fundamentally evil counterpart to God’s unchanging benevolence. This is contrasted by the Qur’an’s direct address of a Satan figure, a development affirming its composition as having occurred at a far later date than that of Genesis: â€Å"But the Shaitan made them both fall from it, and caused them to depart from that (state) in which they were; and We said: Get forth, some of you being the enemies of others, and there is for you in the earth an abode and a provision for a time. † (Koran, 2:36) A punishment dealt herein concerns man’s occupation of earth as a home, with God endowing it only a finite capacity to host mortal life. Again, the contrast between the implications to man’s punishment for Original Sin in the two texts can be traced to the contrast in man’s assumed composition. In the Hebrew Bible, God punished Eve and her offspring to a perpetuity of painful childbearing â€Å"and unto Adam He said: ‘Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying: Thou shalt not eat of it; cursed is the ground for thy sake; in toil shalt thou eat of it all the days of thy life. † (Gen. 3:17) In this passage, a fundamental difference in perspective is illuminated, that man’s lot, to toil on the land, is a punishment profoundly connected to his violation of God’s will and his organic relationship to the soil. Where the Garden of Eden was a sanctuary at Adam’s disposal, the Earth would be his responsibility and his shackles. His mortality would be profoundly chained to his capacity to manage the earth. Where Islam casts its subjects as inhabitants of a land inevitably bound to eventually leave them to resource-deprived oblivion, Judaism confines its followers to a eternity of suffering knowledge of the earth’s hard reality. God tells Adam of this fate as being a mixed blessing, with the knowledge equally capable of delivering him to pain and pleasure, â€Å" for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as God, knowing good and evil. ‘† (Gen. 3:5) In a way, this is a complete fulfillment of man’s emulation of the creator-image just as it is the downfall from godliness. Indeed, the serpent cavorts Eve by telling her that she and Adam will be endowed with knowledge and fortitude, and be gods themselves. In exchange for this transgression, god casts man without guidance into the desert abyss. This is contrasted by the denouement of original sin in the Qur’an, where Allah casts his children out but does so under the auspices of mercy: â€Å"We said: Go forth from this (state) all; so surely there will come to you a guidance from Me, then whoever follows My guidance, no fear shall come upon them, nor shall they grieve. † (Koran, 2:38) Here, God reaffirms his commitment to man even in his failing, offering him an unconditional love as sanctuary for the pain and suffering of the land. The intricacies that differentiate the two texts offer a useful set of variations on a creation story that is highly associated with the evolution of monotheism. Particularly, the mutual centrality of the texts on man’s role and purpose in the earth’s creation and the heaven’s sanctity illustrates the capacity of each to elucidate its pursuant culture’s views on God’s divine plan for humanity. Bibliography: Fahs, Sophia Lyon, Spoerl, Dorothy T. Beginnings: Earth, Sky, Life, Death. Beacon Press. Boston. 1965. Freund, Philip. Myths of Creation. Washington Square Press, Inc. New York City. 1965. Koran Text. (1997 edition). The Holy Qur’an. University of Virginia: Online Book Initiative. Online at Masoretic Text. (JPS 1917 Edition). A Hebrew-English Bible. Mechon Mamre. Online at

Renewable Energy Sources Of Energy - 2600 Words

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Management and Company - 1613 Words

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Once you understand this, you can move on to the next function of management. Organizing in a global market can and will be difficult . To organize a global business, you need to take in many factors to help determine your end result. To organize a business, you will need to think not only of your company’s well being, but also the relationship your company has with the market you are currently in. To organize on a global level, you will need to have many people in many places, this way you can keep yourself updated on what is happing in each of the regions your company is involved in. Leading and controlling in a global environment will mean having to think about all aspects of your company across the globe. Since both of these functions have pretty much the same application in a global market, we can discuss them both here. Many people in many different places will rely on you or the company to know where the end results lay at and how to achieve them. 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Proposed Seven Philosophers On The Existence Of God And...

In my Round Table Essay I would like to introduce seven philosophers that we have discussed in class and focus on three specifically for my choice topic. The seven philosophers are as follows: (1) Socrates, (2) Plato, (3) Aristotle, (4) Francis Bacon, (5) St. Augustine, (6) Thomas Aquinas, and (7) Rene DesCartes. The specific three I want to focus on being; St. Augustine, Thomas Aquinas and Rene Descartes. Lastly, I will proceed to relate their ideas on the existence of God and their development of these ideas. St. Augustine s epistemology is rationalization. In his argument for the existence of God, he is referring to varying degrees of perfection otherwise know as, an Ontological argument. He believed that in pursuing truth, it†¦show more content†¦While we as humanity searched for the truth, God was the one shining the light for us to see the path. This is part of what he believed to be â€Å"Memoria†, or the information within ourselves that was not the influence of experience. These would include; knowledge of self, truths of reason, ethical truths, values and God himself. (Text) St. Augustine thought that when searching inside of oneself this would eventually lead to a higher elevation of understanding from the physical and self towards the infinite and eternal, then finally, to God which was the greatest of all things. Being that St. Augustine was primarily rationalization and because of his beliefs in God, he claimed that reason could not function properly without faith (Tex). That â€Å"Faith seeks, and understanding finds† (Text), for if we have faith we are guided down a path by God s light so that with reason we can find understanding in our path and purpose. He feels that the evidence of God is in creation but not in our sense perception (Text). That senses and the world can be too changeable to be of any basis for God who is eternal and absolute. From his faith and studies of the Bible, St. Augustine states that we are close r to God than nature because we are made in his image. Next he begins development on his ideas of God s divine freedom of creation and how everything, including time itself came from nothing other than God s desire for it to be so. That God in his divinity

Reflection on the Research Process for Learning - myassignmenthelp

Question: Discuss about theReflection on the Research Process for Learning Experince. Answer: This essay is going to reflect my learning from the research process that has been conducted by me in due course of the study. A research process is indeed helpful to develop expertise and cognitive idea pertaining to a topic. Hence, it has helped me develop a clearer and fathomer understanding of the learning that I have been studying for years. Through the research I have tried to develop my understanding thus demonstrating my learning arena. The research paper was about the cyber attacks and the malpractices through the cyber cells. In this matter of fact, it can be stated that the specific understanding pertaining to overall cyber crime and the global movement has been highly inducing for me in its basic terms. Before reflecting deep into the topic, I would rather prefer to develop my idea on LE (Learning Experience). Learning Experience: Learning experience is an interaction, course or a program, in which learning takes place- irrespective of the setting (traditional or non- conventional). The traditional setting for the learning is nothing but the class rooms, schools or other academic institutions. On the contrary, the non-conventional learning experience is conducted through non- institutionalized process. This is a case that has to be taken into certain account whether an individual wants to focus on the specific learning setting. However, standing on 2017, the non-conventional setting or the non- institutionalized setting is prioritized. As a matter of fact, this has to be taken into certain account that empirical understanding has been quite effective in developing practical concepts and ideas on any area of subjects for a learner. This is how, in modern study, the empirical learning experience is given priority. Since this is highly practicality oriented process, the entire concept has to be developed through the basic concept of learning. Value of Learning Experience: Followings are the values of learning experience: It develops practical concept on any subject It helps create professional conceptualization of the subject of study It involves fun learning process thus engaging maximum number of the learners. It develops the potential to choose the behavioral concept associated with the learning activities It helps change the individual behavior and his or her tendency to encapsulate the entire knowledge of the subject through practical implementation Service of learning Experience: In this concept it can be stated that the specific understanding has to be taken into certain consideration pertaining to the effective understanding of how the specific course would be settled. The procurement of specific understanding has to be developed through effective consideration of the learning method. However, it needs to be taken into certain account that the service of learning experience is quite helpful for the assimilation of the learning process and thought generation through practical implementation. In my case, I have been highly benefited with different segments for the specification of the issues where I would be developing my knowledge in compliance with my practical understanding. Course: In the course, my subject understanding on cyber security would help me develop a cognitive idea. It would further help me increase my social awareness as it has direct involvement in my social understanding. As a matter of fact, it has the direct impact upon the basic understanding of the process with its different consequence. However there has been a specific reference for the curse development as well. For instance, the way I have involved myself in the process of investigation has led to the generation of its view at par. However, this has been taken into certain consideration pertaining to the effective understanding where the entire course depended on the concept development process more that getting mark in the assessments. There takes place the difference between examination and assessment. Through the course, I have developed the idea regarding the types of cyber security crimes- sabotage and breach. It has also provided me ample scope to study on the regulations and laws a ssociated with the criminal activities in different countries. Program: Through the programs on the laws and regulations associated with cyber security crime, I have had practical knowledge on how this is mitigated and fought against. This is highly effective for the purpose of special investigation process. My research paper have actually helped me develop a time frame of my own where I can identify my strength regarding the subject and my weakness as well. For instance, while going through the theoretical approach, I was highly effective for the special understanding of the cases where this would be taken into certain consideration for the effective understanding of the issues. Future Career: My learning experience would definitely uphold the specific skills to find out how effective I would be for the development process. In this case, it needs to be taken into account that the entire understanding has to be developed through the practical implementation of my learning. In this process it has to be taken into certain understanding that the specific issue for the purpose would be highly impactful for career development. However, this would be highly effective for the general understanding of career development. Since I would prefer to choose my career depending on what I have learned in these days from the course and the programs, I would consider this topic and the research process highly impactful to determine how effectively I would go along with the changing mode of studies. The Learning Process: My learning process was stringently based on practical understanding cyber security and cyber crime. In this process I afforded to develop my thinking and calculating skill pertaining to web development and web analysis. In terms of web content analysis, I had to develop some certain skills on how the websites are hacked. Through the knowledge development process, I gradually started understanding the core concept. Application of Learning; In terms of application, I would consider myself and drive myself to ardent dedication for the specific learning method. In this aspect, the basic understanding has to be taken into certain understanding that the basic course has to be taken into specific case where the learning would be taken place. My application would be on the mitigation and restriction of cyber security issues. Reference: Bellman, S., Burgstahler, S. and Ladner, R., 2014. Work-based learning experiences help students with disabilities transition to careers: A case study of University of Washington projects.Work,48(3), pp.399-405. Fink, L.D., 2013.Creating significant learning experiences: An integrated approach to designing college courses. John Wiley Sons. Fink, L.D., 2013.Creating significant learning experiences: An integrated approach to designing college courses. John Wiley Sons. Kolb, D.A., 2014.Experiential learning: Experience as the source of learning and development. FT press. Nonis, S.A., 2014. CREATING TRANSFORMATIVE LEARNING EXPERIENCES FOR STUDENTS IN A BASIC INTERNATIONAL MARKETING COURSE.Patrick D. Fountain, p.114.