V&Cwk3 Essay Example | Topics and Well Written Essays - 1000 words

V&Cwk3 - Essay Example ent who comes for career counseling or any other counseling is a way to cause harm to the client which is a violation of A.4 (a), which says that counselors are to do no harm to their clients. Section B explains information about confidentiality and the most important section to me is B.1 (a) which talks about respecting client rights, taking into consideration multicultural and diversity issues. This section brings to mind that it is important to understand how different cultures see confidentiality, privacy views toward disclosure, and more (NCDA, p. 10). Since we live in a global world, it is important to be well rounded as a counselor. Section C speaks to professional responsibility, Capuzzi and Stauffer state that this section says that "professionals must perform at the highest level of their ability" (p. 97). I agree with this statement and section C.2 (a) is most important in this section because it says that career professionals must only work within the "boundaries of their competence" (NCDA, p. 15). This means as an example, that a career professional does not engage in mental health counseling because it is not within the scope of practice. I believe this is important because professionals must understand they cannot be everything to every client. They are governed by their "education, training, supervised experience, state and national professional credentials and appropriate professional experience" (NCDA, p. 15). The standards that I chose to compare with the NCDA standards re the American Counseling Association (ACA) standards. The first difference between these two that I see are the way they are set up for reading. The ACA standards have thee columns and each section is separated by a blue box so the reader knows which section they are in. The NCDA guidelines are easier to read because they are spaced out a little more. Both guidelines speak to the counseling relationship and they both say that counselors should avoid harm to clients. The ACA

Forensic Anthropology Study of Bones

Forensic Anthropology Study of Bones Introduction Anthropology is the study of humankind, culturally and physically, in all times and places. Forensic Anthropology is the application of anthropological knowledge and techniques in a legal context (Hunter, 1996b). This involves detailed knowledge of osteology, anatomy, and to a lesser degree pathology, to aid in the identification and cause of death of skeletal and severely decomposed human remains. The application of forensic anthropology is specifically useful when human remains are extremely difficult for the medico-legal team to identify, and these remains are often a result of decomposition, dismemberment, severe burning and charring, and submersion in water for prolonged periods (Haglund and Sorg, 1996 and 2001). It is a fallacy to believe that forensic anthropology applies solely to skeletal remains. In many instances, particularly in the United Kingdom, a forensic anthropologist is required to analyse remains with partial soft tissue. The geographical magnitude of the United States usually dictates that the American forensic anthropologist will encounter more skeletonised remains than those still possessing soft tissue (Uberlaker and Scammell, 2000), however, the opportunities for cadavers to decompose to a fully skeletonised state are severely reduced in the UK. Similarly, there are specific instances where remains can be uncovered in varying states of entirety, including mass disasters, such as train and aircraft accidents, and instances involving human rights infringements (Cox, 2003). However, in the United Kingdom, forensic anthropology is yet to be nationally accepted or acknowledged as a credible and valuable addition to the forensic science armoury, and until recently, the number of cases involving forensic anthropologists has been limited. Although the trained and accredited forensic anthropologist has the capability to undertake a wide range of analyses, and has the potential to add greatly to the field of forensic science, this essay will briefly outline the predominant methodologies employed by the forensic anthropologist in the identification of human remains. Age and sex estimation The uses of forensic anthropology in cases where human remains are not easily identifiable centre around five basic questions which the discipline is uniquely empowered to answer: Whether the remains are human; the number of individuals represented; the interval of times since death; the identification of the individual; and the cause and manner of death (Menez, 2005). Part of that identification is the determination of the age at death and sex of the individual. The topic is immense, however, superficially the process of age determination involves three foci of analysis: tooth eruption and erosion; epiphyseal closure; and the length of the long bones (Hunter et al., 2001; Byers, 2004). Similarly, determination of sex is possible via the analysis of the pelvis, the cranial and mandible characteristics, and the diameter of the femoral and humeral head. As a general rule of thumb, males usually present a more prominent brow ridge, nuchal crest, glabella and gonal angle. Women have a wi der pelvis, a wider sciatic and less pronounced cranial characteristics. Stature and race evaluation Forensic anthropologists can use formulae to determine height based on the length of long bones. The longest bone, the femur, is most applicable for analysis, however estimations are also possible from the metacarpals in the hand. Anthropologists are able to establish the individualà ¢Ãƒ ¢Ã¢â‚¬Å¡Ã‚ ¬Ãƒ ¢Ã¢â‚¬Å¾Ã‚ ¢s weight by the wear on the bones at certain characteristic points. They can also verify an individualà ¢Ãƒ ¢Ã¢â‚¬Å¡Ã‚ ¬Ãƒ ¢Ã¢â‚¬Å¾Ã‚ ¢s general physique from the ridges created via muscle attachments. From muscle attachment characteristics, it is possible to determine whether the individual was right- or left-handed as there will usually be more muscle attachment evidence exhibited on the bones on the dominant side. An intact corpse can be measured, but a disarticulated or incomplete skeleton has to be pieced together. One generic rule of thumb is that height is about five times the length of the humerus, however there are formulas for height based on other major bones a s well, including the spine, tibia, and femur (Black, 2003). Through the application of forensic anthropology it is possible to identify the racial group to which an individual belongs by examining the anthropometric landmarks of the cranial vault. One of three races can be determined from variations in the facial structure, especially the nose and eye sockets. Facial or head hair, when presented on the human remains, can also help determine race. Evaluation of pathologies It is possible via forensic anthropology to determine if a victim was ever injured or experienced trauma. Predominantly, this involves trauma exhibited on the hard tissue, however, in cases of partial decomposition, soft tissue trauma may also be evaluated and established (Pickering and Bachman, 1996). In the case of a suspected victim, detected bone trauma can be compared with an individualà ¢Ãƒ ¢Ã¢â‚¬Å¡Ã‚ ¬Ãƒ ¢Ã¢â‚¬Å¾Ã‚ ¢s medical X-rays to confirm identity, and the same identification methodology may be applied with regard to dentition and odontological evidence. It is often also possible to determine the cause of death in a victim, particularly in cases of extreme violence. This is determined by analysing indications of trauma, including stab marks, depressions and blunt weapon trauma usually to the skull, fracture patterns, saw marks in cases of dismemberment, and bullets or pellets in or near the body. If the person was strangled, for example, frequently the hyoid bone in the throat is fractured (Nafte, 2000; Rutty, 2001). It is also possible, through toxicology, for the forensic anthropologist to analysis evidence of poison recovered from hard tissue samples. Determination of cause of death can be of particular relevant in cases of human rights abuse. This is an area which appears to be prevalent globally, and forensic anthropologists are currently in operation in Argentina, the Eastern Block, Iraq and the Democratic Republic of the Congo. These analyses are proving highly successful and are assisting in the case-building and prosecution of former dictators and rebel forces alike (Cox, 2003). Post-mortem interval The determination of post-mortem interval (PMI), although relying heavily on the entomological community, the techniques for PMI estimation were developed by prominent forensic anthropologist, William M. Bass (Gilbert and Bass, 1967). Forensic anthropologists are able to approximate the date of death and, the amount of soft tissue that is still present is often the key to determining PMI, although weathering cracks on bones during excessively cold weather or animal and rodent bites may also be used. Generally, females lose one pound of tissue per day during average decomposition; males, in comparison, lose three pounds per day. Acidic soil has a tendency to accelerate decomposition, however, alkaline soil retards it, and the pedology around the body is frequently analysed by both forensic anthropologists and pedologists. Although most frequently the forensic entomologist is required to estimate the post-mortem interval based on insect activity, this is actually an estimate of the period of insect activity, not the specific post-mortem interval. The two are often relatively similar, as the insects arrive and begin their activity shortly following death, however, in some instances there may be factors that serve to delay the onset of insect activity, and these must be considered (Schultz et al., 2005). Determining if the body has been moved following death is essential for this consideration, and the trained anthropologist is competent in this analysis. It is also crucial for the pathologist and anthropologist to assess wounds in terms of pre-, peri- and post-mortem to accurately determine PMI. Conclusion Forensic anthropology is the application of the science of physical anthropology to the legal process. The identification of skeletal, badly decomposed, or otherwise unidentified human remains is important for both legal and humanitarian reasons. Forensic anthropologists apply standard scientific techniques developed in physical anthropology to identify human remains, and to assist in the detection of crime (Hunter, 1996a). While forensic pathologists are trained to analyze soft tissue and organs, their experience with hard tissue is often limited (Hunter and Cox, 2005). In a relatively recent case for forensic anthropologist Charlotte Roberts, a pathologist had been uncertain whether a canine skeleton was actually human or not, illustrating the value of anthropology to the criminal investigation process (Roberts, 1996). The methodology of the forensic anthropologist was eventually adopted during the eventually across Saddleworth Moor during the Moors Murders re-investigation of 1986 -88, and proved partially successful (Hunter, 1996c). The forensic anthropologist specializes in hard tissue morphology, structure and variability, and much of what occurs in forensic anthropology originates from the area of osteology, although some forensic anthropologists may also specialize in body decomposition and entomology. A plethora of further evidence is obtainable and within the capabilities of the forensic anthropologist for analysis, such as entomology, taphonomy, location of clandestine remains (Hunter, 1996c) and so on, however, the methodology of these forensic specialists is exhaustive. Bibliography Black, S. (2000) Forensic Osteology in the United Kingdom. In Cox, M. and Mays, S. (eds.) Human Osteology: In Archaeology and Forensic Science. London, Greenwich Medical Media Ltd. Byers, S. (2004) Introduction to Forensic Anthropology: A Textbook. Boston, Allyn and Bacon Cox, M. (2003) The Inforce foundation. Science and Justice 41(3):173-8 Gilbert, B. M. and Bass, W. M. (1967) Seasonal dating of burials from the presence of fly pupae. American Antiquity 32: 534-535 Haglund, W. D. and Sorg, M. H. (1996) Forensic Taphonomy: The Postmortem Fate of Human Remains. London, CRC Press Haglund, W. D. and Sorg, M. H. (2001) Advances in Forensic Taphonomy: Method, Theory and Archaeological Perspectives. London, CRC Press Hunter, J. (1996a) Recovering buried remains. In Hunter, J., Roberts, C. and Martin, A. (eds.) Studies in Crime: Introduction to Forensic Archaeology. London, Routledge Hunter, J. (1996b) Archaeology, anthropology and forensic science. In Hunter, J., Roberts, C. and Martin, A . (eds.) Studies in Crime: Introduction to Forensic Archaeology. London, Routledge Hunter, J. (1996c) Locating buried remains. In Hunter, J., Roberts, C. and Martin, A. (eds.) Studies in Crime: Introduction to Forensic Archaeology. London, Routledge Hunter, J. R., Brickley, M. B., Bourgeois, J., Bouts, W., Bourguignon, L., Hubrecht, F., De Winne, J., Van Haaster, H., Hakbijl, T., De Jong, H., Smits, L., Van Wijngaarden, L. H. and Luschen, M. (2001) Forensic archaeology, forensic anthropology and human rights in Europe. Science and Justice 41(3):173-8 Hunter, J. and Cox, M. (2005) Forensic Archaeology: Advances in Theory and Practice. London, Routledge Menez, L. L. (2005) The place of a forensic archaeologist at a crime scene involving a buried body. Forensic Science International 152(2-3): 311-5 Nafte, M. (2000) Flesh and Bone: An Introduction to Forensic Anthropology. Durham, Carolina Academic Press Pickering R. B. and Bachman D. C. (1996) The Use of Forensic Anthropology. London, CRC Press Roberts, C. A. (!996) Forensic anthropology 1: the contribution of biological anthropology to forensic contexts. In Hunter, J., Roberts, C. and Martin, A. (eds.) Studies in Crime: Introduction to Forensic Archaeology. London, Routledge Rutty, G. (2001) Post mortem changes and artefacts. In Rutty, G. (ed.) Essentials of Autopsy Practice. London, Springer. Schultz, J. L., Wheeler, S. M., Williams, L. J. and Dupras, T. L. (2005) Forensic Recovery of Human Remains: Archaeological Approaches. London, CRC Press Ubelaker, D. H. and Scammell, H. (2000) Bones: A Forensic Detective’s Casebook. New York, M Evans Co Inc

Prefrontal Cortex :: Neurology Brain Medical Essays

Prefrontal Cortex The prefrontal cortex is the most anterior portion of the frontal lobe. It responds mostly to stimuli signaling the need for movement, however it is also responsible for many other specialized functions. It receives information from all sensory systems and can integrate a large amount of information (Kalat 2004). Studies have shown that the prefrontal cortex is responsible for working memory. Working memory is defined as "the information that is currently available in memory for working on a problem" (Anderson 2005). The prefrontal cortex (PFC) also controls behaviors that depend on context (Kalat 2004). For example, if my cell phone rings when I am at the mall or grocery store I would answer it. If it rings while I am at the movies or in class I wouldn't answer it. People with frontal lobe damage often exhibit inappropriate behaviors due to the inability to recognize context. Other studies indicate that the PFC is also responsible for regulating emotions and decision-making. A study was conducted in which participants were presented with three dilemmas. One dilemma was called the Trolley Dilemma: a trolley is headed toward five people standing on the track. You can switch the trolley to another track killing only one person instead of five. Subjects were asked to decide between right and wrong. Brain scans of the participants show that contemplating the dilemmas activates the prefrontal cortex and other areas that respond to emotion (Kalat 2004). Sustaining a lesion to the prefrontal cortex produces a wide variety of side effects. The effects range from minor to severe. You can get a lesion by head trauma or stroke (CJ Long 2005). Possible deficits associated with minor lesions of the prefrontal cortex: - Inability to respond quickly to verbal instructions - Speech dysfluency - Disturbances in understanding complex pictures or words - Difficulties with problem-solving - Deficits in complex tasks requiring inhibition of habitual behavior patterns With more extensive lesions the person experiences greater behavior deficits. These deficits include: perseveration, which is the inability to make behavioral shifts in attention, movement and attitude, decreased creativity, poor recall of verbal and nonverbal material, difficulty writing, and deficits in comprehension of logical-grammatical constructions (CJ Long 2005). Other effects of extensive lesions: - easily distracted - disturbances in memory - defects in time sense - decreased anxiety - less critical of oneself - difficulty with unfamiliar analogies - impulsivity

Nacho Duato

Juan Ignacio Duato Barcia, also known op Nacho Duato (Valencia, 8 January 1957) is a Spanish modern ballet dancer and choreographer. After a long and successful career, he was selected by the Spanish Ministry of Culture and Education as the artistic director of the National Spanish Dance Company (Compania Nacional de Danza de Espana) in June 1990. In July 2010 Nacho Duato was appointed the artistic director of the ballet at the Mikhailovsky Theatre, effective from January 2011. Contents   [hide] 1 Career 2 Choreographic works 3 Prizes and Awards 4 References 5 External links [edit]CareerNacho Duato studied at the Rambert School of London,[1] Maurice Bejart’s Mudra School in Brussels and Alvin Ailey American Dance Theater in New York City alongside professional ballet dancer Shaylee Keith. He started his dancing career in Stockholm's Cullberg Ballet[2] and one year later he joined, Nederlands Dans Theater,[3] with artistic director Jiri Kilian and remained with the company fo r ten years. In 1983 he choreographed the Jardi tancat ( Shut Garden in Catalan) to music composed by Maria del Mar Bonet. They were awarded with the first prize in the Internationaler Choreographischer Wettbewerb, Koln.In 1988, Duato was appointed steady NDT choreographer together with Hans van Manen and Jiri Kilian. Nacho's choreographies have been included in the most prestigious international companies such as Cullberg Ballet y Nederlands Dans Theater, American Ballet Theatre, The Australian Ballet, Les Grands Ballets Canadiens, Stuttgart Ballet, Ballet Gulbenkian, San Francisco Ballet, Royal Ballet and Paris Opera Ballet. On 07/02/2013 the German Online Newspaper Der Tagesspiegel reported that Nacho Duato was to become the chief of the Berlin State Ballet. [edit]

Philosophical problems for people with religious beliefs Essay

* In what ways might evil and suffering create philosophical problems for people with religious beliefs? Outline two solutions to these problems( 21 ) * To what extent are these solutions successful?( 9 ) 1. Suffering can cause all sorts of problems that can shake people’s religious beliefs. Evil and suffering create problems in people’s faith because they have lost someone or they have suffered particular hardship in their life and they wish to blame someone or something for their personal suffering and this is normally God. If someone close to a person dies and that person is religious or has been brought up in a faith even if they have lapsed it will make them doubt their faith even though we know that everyone has to die someday but it is never the right time to loose someone you love. And because of this people blame God or if they have a faith it may make them feel that god is not there. This is the issue of the inconsistent triad. The triad says that god is all loving all powerful and all knowing. If this is true would an all loving God let innocent people suffer at the hands of illness and natural disasters. And if he is all loving and he wouldn’t want us to suffer like this he might not know it was happening and so the second angle of the triangle is disproved and finally if he is both all loving and all-knowing he would not want people to get hurt and he knew it was happening so maybe it is the fact that he simply wants to help but he cannot as he is not all powerful. The inconsistent triad is a very big philosophical problem as it is a very logical series of suggestions and seems perfectly logical that if you love someone you wouldn’t want them to be hurt if you knew it was happening and more importantly you had the power to stop it why wouldn’t you especially if you loved that person. This is then used to say that if God is not all of these things then he is not God. This sums up nicely the flaw in all religion. If you say your God loves you and they are all powerful then why do they allow people, innocent people to suffer. Also the second problem with the morality of evil and suffering that can hurt religious beliefs is the issue of unanswered prayers. If someone is praying that their friend or relative won’t die of an illness or something along those lines if they do people often turn away from god because they feel he is not listening because what they asked for had not been granted. And again this relates back to the inconsistent triad as if he can hear the prayers and if he loves the people who ask him and plead him for help and he ignores them and lets people die maybe he isn’t all powerful or isn’t all loving. Some theists respond that a perfect being may still allow some evil, asserting that it will enable certain greater goods, such as free will, which can not be achieved without allowing some evils. A theodicy, on the other hand, is an attempt to provide such justifications for the existence of evil. Richard Swinburne maintains that it does not make sense to assume there are such greater goods, unless we know what they are, i.e., we have a successful theodicy. Many contemporary philosophers disagree. Skeptical theism, which is based on the theological position that humans can never expect to understand the divine, is perhaps the most popular response to the problem of evil among contemporary philosophers of religion. But how do we truly explain the problem of evil and suffering especially in relation to the existence and power of god. Swinburne also once said â€Å"in a cool moment we must provide a satisfactory answer for atheists.† I believe that this concept could also be applied to the theists who are suffering or are questioning god as a result of evil and suffering. To deal with the issue of theist faith suffering as the result of suffering we must address the objections to the problem. These are many and varied; for example Christian scientists often say that God cannot exist due to the logical problem of the inconsistent triad whereby the two claims negatives the third and therefore the existence of a perfect god. The existence of evil is of course the strongest objection and causes the most problems for faith. But there are many types of evil there is natural evil, god created a flawed and imperfect world. There is also moral evil why did god create people capable of doing such terrible things but this comes down to the issue of free will in mankind. But overall evil is the min reason for philosophical problems in beliefs. This is often countered by some theists saying that maybe god is making us suffer out of love. In irenaean theodicy it is considered and based upon the fact that our god is a personal god unlike in the Augustinian theodicy where god seems more disinterested and distant. It is implied that god loved his creation. † god looked upon what he had done and he saw it was very good†( the book of genesis).and because he loved us so much he wanted us to have the chance to create our perfect soul through an imperfect world with challenges to receive the ultimate reward of a perfect soul. So we suffer for a positive purpose or outcome. Professor John Hick developed the soul making theodicy. John Hick believes that in order for moral growth to take place it is important that human beings are created at a knowledge distance from God. This knowledge means that human beings do not know whether God exists and so this knowledge gap means that human beings are genuinely free and have space to grow and mature through making their own moral choices. Irenaeus, a Church Father. Believed that human beings have a two stage process of moral development, having been created in â€Å"the image and likeness of God.† (Genesis 1:26). Created in the image of God, human beings have potential, which they may achieve in this world as they attempt to grow into the likeness of God, thus fulfilling their potential. This two stage process of moral development is compared to growing from a child into an adult through our moral choices. St irenaues also suggested that evil could be tracked back to human free will.he differed from Augustine by saying that god did not make a perfect world and that evil has a valuable part to play in god’s plans for humanity. Irenaeus said that god was partially responsible for evil. In the sense that god created humans imperfectly in order that they could develop into perfection. His own image but with the intention of letting them develop into his likeness or perfection of character later. Being in gods image means that you have intelligence, morality, personality, but perfection would only be accomplished as humanity was changed into god’s likeness developing over time. God couldn’t have created humans in perfection because attaining the likeness of god needed the willing cooperation of human individuals. Moreover freedom requires the possibility of choosing well instead of evil and therefore god had to permit evil and suffering to occur. St Augustine lived in the fifth century and it was his concept that god was perfect the world was perfect and it was mans evil that caused this to break. God brought the world into existence from nothing (ex nihilo) the fall itself is chapter three of genesis. Augustine taught that following the fall the devil tempted Adam and eve to eat the fruit from the tree of knowledge the fruit from the knowledge tree. The fruit which god had forbidden Adam and eve to eat. Sin is the definition of the will of a rational being away from god which is motivated by pride hubris. Augustine believed that original sin was passed down through the act of sexual intercourse so that every human being, as descendants of Adam and eve suffer from original sin. Humanity has a tendency towards sin. Man wants to sin. â€Å"The good that I would I cannot.† Evil is a privation of goodness. Evil doesn’t exist as a substance of his own right. Augustine described sin as a falling short or missing the mark of that which god intends. Augustine believed that the â€Å"ugliness of sin is never without the beauty of punishment In the scientific age of the twenty-first century people no longer believe in angels. The whole idea of the fall is nonsensical and is only fit for a pre-scientific view of the world. Similarly people no longer believe in the devil. Augustine’s theodicy depends on his assumption that the world was made perfect. This is contradicted by Charles Darwin’s theory of evolution and natural selection. The story of Adam and Eve is not historically true, it is a myth. The teaching of Original Sin is not Biblical, but comes from St Augustine. The idea that the human race is fallen, as we inherit Original Sin from Adam and Eve is both Scientifically nonsensical and Even if it were true it is highly unfair to punish the offspring (the human race) for a sin committed by their parents, i.e. Adam and Eve. 2. As we see pain and suffering around us in the so called â€Å"perfect world that God created and we feel a need to justify why this is happening and more importantly who fault it is. This is where god comes into the equation, the designer of the earth and an all knowing being who loves us all no mater who we are. The mere idea of pain in this world with this being calls into question the very existence of what our existence is and how it came to be. The definition of a theology is to prove the divine attributes of god and when one sees death in ones family; could one ever possibly see a vindication of evils existence? In analysis both theodicy’s one must take into consideration the historical context in which both were conceived and written. With modern scientific knowledge we have com to believe that the universe came into existence through the big bang. Consequently many have discredited the possibility of the genesis version of creation. The Augustine theodicy is therefore open to much modern day speculation and criticism, as it is based on the belief that man established evil due to a conscious decision made by Adam and eve under temptation from Lucifer. This is the fall and when human existence supposedly turned away from the grace of God. In today’s more logical and pragmatic society the idea of man’s creation through such events is considered to be nothing more than mythological farce. Where the text should not simply be discredited but is more of a symbol in this case to Christianity. In discrediting the source of the theodicy therefore one considers what remains of Augustine theodicy ineffective due to our lack of belief in the first premise. The point to consider is if one is a traditional catholic and believes that this is the word of God or weather one takes a more modern stance on the issue and learns from scientific growth of the modern era. However scientist still struggle to provide a true explanation for the cause of the big bang, had Augustine been able to see these modern times he may have argued the point that when the fall happened (the expulsion of Adam and eve from the garden.) the big bang would have occurred. This is very open to interpretation as it is now a certainty that the story of Adam and eve is a metaphorical device to explain the beginning of the world to people who were simpler than today’s standards. What is clear is that the Augustine theodicy is a very traditionalist approach to the idea of evil. Whereas the irenaean theodicy was written before the Augustine theodicy it is actually a more modern in its approach to the problem of evil and suffering. In these modern times under newer scientific evidence such as the theory of evolution and the big bang theory St Iranian’s theodicy was cast into new philosophical light. It was shown to be a document before its time as it draws from an original state of imperfection in the universe. Which then has to work towards perfection? Her is so much evil in today’s society we can see many natural evil. In contrast to natural evil one cannot but help agree that the world is not perfect. In contrast to natural evil occurring due to a delicate balance being lost in the world the idea of an imperfect world working towards perfection appears far more feasible. To conclude one must draw to the evident change in sociological and intellectual factors from the time of Irenaeus and Augustine. Although both when written may have proved strong vindification for moral and natural evil in the case of the existence of god mans growth appears to change the significance of each thing in the universe.