Group Assignment Essay Example for Free

Group Assignment Essay A group is a collection of three or more people who interact and attempt to influence each other in order to accomplish a common purpose. The purpose of a group or team may range from preparing a new advertising campaign, to sharing information informally, to making important decisions, to fulfilling social needs, or just coming up with a solution to help a friend in need. Groups are a fundamental structure for accomplishing a wide variety of human tasks. I love working in groups because they give you a chance to work together with new personalities and new, refreshing ideas. The only time I dont like working in groups is when there are people who aren’t willing to put the effort they could and posses, into the work assigned. During our last two classes we were separated into groups of six and given different topics which we were supposed to come up with solutions for. For the most part my group worked very well together on the first topic. We had great communication, and everyone was able to share their opinion on the matter. I believe that our group showed all of the characteristics of a healthy group, and if I had to do future group work I would most definitely choose to work with that group again. We showed interdependence which is the relation between two or more people and how their relationship directly affects the other. First, we started off by explaining the topic to the group again, than we each took turns going around in the circle and explaining how we each felt about the subject. After each person was done, the group took turns asking that person about questions about their view of the subject trying to take in everybody else’s opinions as well as our own and taking them into consideration instead of just throwing out someone else’s idea. I believe we all held each other accountable as well; making sure that everyone was conforming to the group’s norms and working together towards the group goal. No one interrupted anyone else. We made sure that everyone had a chance to speak their mind without being criticized or looked down upon because of the way they were thinking. We took everyone else’s thoughts and put them together to come up with what we believed to be a good solution for the topic that we were given. I was in a group with Sonny and I believe that he took the leadership role within the group. He was the most vocal, and the person who got others to speak their minds. I also think that my role within the group was that of a supporter. I was encouraging different members of our group whether their ideas were accepted by the group, or dismissed. I have always been afraid or nervous of working in groups during class because I usually don’t know any of people in my group, but working in a group with unfamiliar people is better because none of those people have a bias opinion about you. You can speak your mind without having to hear somebody else criticize your opinions or thoughts. In conclusion, I believe working in groups is an easy and efficient way to come up with well thought out, plausible solutions for many different situations that you might not be able to come up with on your own or with just one other person. These past two days have given me a more broad understanding of groups, and how to participate in one.

Oneness Of Being Unity With God Religion Essay

Oneness Of Being Unity With God Religion Essay In attempting a study on Sufism one cannot ignore the theology and life of Ibn Arabi. Knà Ã‚ ¾wn by some aц¢ thà Ã‚ µ grà Ã‚ µatà Ã‚ µÃƒâ€˜Ã¢â‚¬ ¢t of Muslim philiosophers, Ibn à Ã‚ rabi waц¢ bà Ã‚ ¾rn in MurÑ ia in ц¢Ãƒ Ã‚ ¾uth-à Ã‚ µaц¢tà Ã‚ µrn à Ã¢â‚¬ ¦pain, during the time of the development of à Ã‚ ndaluц¢ian Mà Ã‚ ¾Ãƒ Ã‚ ¾riц¢h Ñ ulturà Ã‚ µ. He was born in a situation and moment in time which Jewish, Muslim and Christian intellectuals gained knowledge from each other. Depicting the most sophisticated metaphysical and theoretical philosophy of his era, Ibn Arabi generated an astonishing mystical theology that fundamentally developed from his own spiritual realization. He has been recognized for 800 years as the Sheikh al-Akbar, or the Greatest Master, because the sophisticated characteristics of his wisdom. In these works he presented some unique theological perspectives. One of the most pivotal is his teaching about humanitys unity with God. It is the goal of this paper to attempt to explain why Ibn Arabi stressed this concept as being essential to ones spiritual life. To understand the oneness of being with God, one must first comprehend what Ibn Arabis beliefs were between of the universe and ontology. Ontology for him consisted of three different levels of existence. These were rendered as: Absolute Being, or the unrestricted existence of God, the necessary; the Self Existent, the Absolute non-Being Page 2 which is non-Self Existent; and the Mediator or Separator whereby these two are distinguished one from the other.  [1]   God is the only necessary being. All of the rest of creation depends on God for existence. Creation reflects Gods attributes. Ibn Arabi believes that all things pre-exist as ideas in the knowledge of God. The world is merely an outward aspect of that which in its inward aspect in God.  [2]     Creation should not be confused with God himself, however it is a reflection of God. When you look at creation you realize that is upheld by God but in its very nature buried in it is Gods own nature. It is natural to say that all that exists has a connection with God. This has to be balanced with still acknowledging tanzih as well. This might suggest that this is almost a pantheist view. But Ibn Arabi was not claming that God and the Universe are identical. God created the world that is very different from himself but he still wants to hold a relationship with it. This ends up with humankind seeking union with God. In his manuscript, the Bezels of Wisdom, Arabi makes the claim that what we see and experience is only a dream. While nearly all people are ignorant that we aren not seeing reality, everything that we perceive and sense is an delusion, we know what we see only a representative manifestation of what is the one genuine Reality. Ibn al-Arabi writes, All Page 3 men are asleep; only when they die, do they wake up.  [3]  Ibn Arabi does not signify that one has to expire so one can recognize true Reality. However it is showing that the progression human beings have had to undertake so they can understand apparent actuality to reveal the Reality. It was Ibn al-Arabis estimation, this divine development is a self-annihilation analogous to ones demise. Following the alteration making residence, humans awaken to an totally dissimilar world, liberated of the rationale that conceals the absolute Reality. This death or awakening which Arabi comprehends as reality directs to a new state of knowning the Reality. It is inaccurate to articulate that the two are not connected because the absolute Reality is unlike that we perceive to be as reality. Actually Ibn Arabi upholds that they are very much interconnected. We might think that which we perceive as real is not fully worthless, but is a symbolic representation of the Reality. Both our imaginings or reality are not what they appear to be. The theory concerned in the employment of symbols is a indispensable one. Ibn Arabi labels this as tawil, which can be defined as bringing something back to its foundation. Nothing is what it appears to be. In Islamic terms, every exterior (Zahir) must have an enterior (batin). Tawil means going from Zahir to the batin, outward reality to the inner one. The Universe articulates to him in the language of symbols. The progression of tawil can be relevant to all the wonder of Nature and all that encloses humans in this life. The precepts of religion and the experience within the heart of man are also responsible for the Page 4 deep-seated method of personal interpretation. One must undergo five levels of Divine self- manifestation for this death or conversion that one must experience to interpret these symbols. For Arabi there are five levels of Divine self-manifestation. They are: The plane of the Essence (dhat), the world of the absolute non-manifestation (al-ghayb al-mutlaq) or the Mystery of Mysteries The plane of the Attributes and the Names, the Presence of Divinity (uhulhiyah) The plane of the actions, the presence of Lordship (rububiyah) The plane of Images (amthal) and Imagination (khayal) The plane of senses and sensible experience (mushahadah)  [4]   Together these create completion, however the exacting planes mirror the stages recorded above. The same as was conveyed previously, everything contained by these stages are a depiction of facet of Divine Existence. The entire entity is a revelation, an instruction, or a communication from God.  [5]  To be capable of discovering the uppermost plane, we need to discover the connection that exists even within the transcendence and immanence of God. We can find this possible if one rejects the corporeal nature but also with some of the sense of reason to reach a level of unadulterated intelligence. While understanding this position we will recover the reason we discarded, just the reason we recover with be an entirely different Page 5 type then the one that was thrown away. Liberated of corporeal confines, thethe entirety things on all the planes will be disclose concerning their proper nature. When we distinguish that every of these descriptions are purely diverse varieties of the Divine Being, according to Ibn al-Arabis theology, we will have arrive at ed the uppermost plane of Being. We will be faultless. Regrettably, though it is achievable to attain this plane and get the capability to know Reality on the greatest sacred point, Muhammad is the only one that has accomplished such consciousness. Even though Ibn al-Arabi deems every part of of existence is a dream, he too believes it is feasible to arouse from this dream and discover the unqualified Reality. By freeing ourselves from reason and our corporal nature, we are capable to fuse the transcendence and immanence of God. This permits us to deduce the figurative descriptions of the Divine Existence reflected at the distinctive planes of Being, ultimately directing us to recognize that they are entirely one and the same. Each dream, and all of existence, are a expression of the Absolute. Actuality is the Absolute. Ibn al-Arabi deem that what we see as reality and what we understand of Reality is achievable throughout the course of our minds prospects. Imagination oversee every thing: complete nothingness, the unattainable, the Necessary, and the possibility, and makes them clear through symbols that we can understand. Imagination provides the outline to where all aspects of the Divine Existence, despite whether reason informs us they can or cannot exist. Yet opposites and contradictions, even being in two distinctive places at the same instance, turn out to be reasonable with imagination. Anything that is rational is created by ones imagination. Every part that is reasonable should be interpret. Imagination makes the Page 6 sensible world of reality connect with the spiritual. Accepting imagination role is the solution to interpreting the metaphors imagination generates and unleases what they are aiming to communicate. Humans were originally made in the form of Allah but have forgotten this knowledge and ultimate position that it puts them. Arabi thought that there existed a Perfect Man that remembered and acknowledge the relationship with God and humankind. One should try to become like this person. Ibn Arabi claimed that Muhammad was this Perfect Man. The Quran portrays Muhammad as a highly moral man. He saw clearly who he was by through the actualization of divine names.  [6]  He stands as an example of knowing God and therefore knowing himself. This means of realization connects God and our place in the universe. One must follow the path of takhalluq, or assuming the traits of Muhammad.  [7]  The knowledge of the oneness of God is not just for the Perfect Man but one who receives the idea and is affected by it. But it is through striving to be the Perfect Man that this can happen. One must be able to extinguish the self into the presence of God. This happens within the human heart. This changed person achieves unity with God and becomes a reflection of God in humans. For Ibn Arabi, the soul attains a state of self-annihilation and is able to perceive the unity of all things especially God and its creation. God reveals himself because God wanted to be known. Page 7 It seems that the idea of oneness is almost shirk for a Muslim but Ibn Arabi made a distinction between God as the transcendent and the God that related to the cosmos. Humans were only able to draw near to the God that related to the world. This only happens as one becomes perfected. Then one may be able to acknowledge Gods presence within oneself. Man as barzakh, the connection involving Being and non-Being, is important to Ibn Arabi. Humans are given the important role of being the link between God and creation. When God created Adam and breathed his spirit into him, he placed all of his attributes in humans. We all have the potentional of reflecting Gods nature, living the realities of the Divine Names. Humans reflect Gods Divine Names. This is comparable to Christians claiming that we are made in Gods image. Humankind may have been created with all of Gods attributes in them but we have somehow lost this knowledge. This would correspond with traditional Islamic belief that we have a tendency for forgetfulness. The only path to open up our eyes is through revelation from God. Unity comes when one has realized that our very existence belongs to God. One must be completely absorbed in God. We are limited but we can be connected to God the absolute. To connect with God is the aim of the Sufis life. Within all of us is the desire for God. When we finally come to the knowledge of how the cosmos works and pondering the Divine Names can one attain unity with God. One might even say you must get lost in God. Page 8 This can only happen by certain means. Humanity can draw near to God through the experience of oneness through asceticism. There must be self-purification and self-stripping as well as abstinence and solitude. In this environment real conversation can take place with God. There must be certain guidelines that must be followed. Arabi wrote, do not enter your cell until you are aware of your station and of the extent to which you able to oppose the power of the imagination. If your imagination has power over you, you must go into retreat only under the guidance of a teacher.  [8]  People must have the capacity to receive and encounter God on such a deep level. For the Sufi, it is not to be taken lightly. There is a connection between ones preparedness and the measuring out or ones destiny. This is determined by Allah. Before God brought us to be, he knew the qualities we would need to be able to have the capacity to receive. He brings humans from nonexistence to existence. We cannot worship God in His very Essence only by what is allowed by are preparedness and our destiny. The practice of the dhirk is tremendously important. Dhirk does not simply mean repeating the names of God for a Sufi. It is a liturgy of sorts that includes recitation but also music and dance. These acts will bring to remembrance who God is and what over relationship to him is. At some point in his days, Muhammad predicted that Islam would be divided just as Christianity had started to be separated. Certainly this prophecy was accurate which can be Page 9 seen through the commonness of many sects and atypical viewpoints that are found in the faith of those who assert to be Muslim. One of these division is seen with those who call themselves Sufis. They began engaging in some different behaviors. A number of people initiated in unusual types of devotion and worship. Some began to reject the world surrounding them by way of ascetic exercises. Originally they were regarded as Muslims, though what they were engaged in was an fresh and different. After awhile, a Sufi practice and philiosophy began to advance. Some began to deem those who practiced it to be beyond the religion of Islam. There are similar fanatical Sufi practices that have similarities in Christianity. Equally Christianity and Sufism have roots in a supernatural outlook of God and the religious experience. It is a personal practice concerning an inner voyage of the person to God, not just an practice of relating truths. It is rooted on spirituality more than reason. The understanding is somewhat purposely fashioned by participant through bodily and intellectual exercises, as the encounter does not manifest itself. One must participate in the exercise. There is an stress put on in encountering a personal God. This discovery comes through prayer, meditation, music and even chating and meditation. Another place of common ground is the belief that God addresses people directly to in both Christian and Sufi circles. Christians accept as true that God articulates revelation to them directs them through the Holy Spirit. The Holy Spirit is one aspect of the trinity, the other essences of God being the Father and also Jesus. Most Christians would agree that they can obtain a relationship with God by communing with the Holy Spirit. This happens through prayer and reflection. Most would say that the Holy Spirit is present in each person Page 10 as part as a outcome of Jesus atonement on the cross to rescue and save humankind. The Holy Spirit was sent after Jesus ascension. The Holy Spirit can articulate openly to people whether they are wide awake or during dreams. Sufis also claim that God communicates directly to them and divulges to special hidden knowledge to them that is not known to others. This idea derives itself from the Sufi belief that Allah inhabits in their souls and that people have divine characteristics. This is precisely the equivalent as the Christian thought of the individual soul that is enlightened and steered by the Holy Spirit. Sufis have created a specific tafsir of the Quran in which they utilize, which exposes the concealed connotation of language and terms of passages that are not clear when trying to uunderstanding them. For instance, Ibn Arabi deduces that the verse Allah has set a seal on their hearts and on their hearings to mean that They hear not except from Him (Allah) and understand not except from Him. They see not except by Him, and they neither turn to you nor to what you have because of what We have made and placed with them.  [9]  Ibn Arabi purports that Allah has sealed the hearts and hearing of Sufi s to everything except from what Allah shows them candidly through their prayers and meditation. Ibn Arabi trusts that his tafsir was divinely inspired and inscribed by way of Divine transcription and Allah placing the implication in his heart. Because there is a focus on personal relationship with the Divine, directly through the Holy Spirit, both religions seem to take on a especially personal manner about them. On the whole the focal point is distracted from the others and society. Their association with God as a whole, only seems to concentrate on the connection to the individuals relationship with Page 11 God. The mystical path can become a distinctively individual solitary way to find God, all relying on the self. The Christian and Sufi prays and mediatates; they may even attend worship, whether in a mosque or other group gathering. Nevertheless, the prominence of thought is generally constantly on the self. The accountability to the others is makes one indifferent and narrowed the importance of others appreciably. This is in disagreement to the overall rationale of religion, as God sent prophets to the people and countries not to just individuals. Islam and Christianity both should integrate the society or atleast others from different ways of life. We are all diversely joined and should be inseparable. When focus is taken off the individual the whole scheme of belief changes. Religion should not be something every individual does absent from the society on his or her own; it is also displayed through every deed that the person makes. There is not enough to emphasis on the community and together their relationship to God. One worries about getting people saved and not how live in community. If one mainly concentrates on their own individual bond with God, the church and the world populace is lacking because of it. Another problem that arises from an individualistic way of expressing religion, every person can develop their own system and beliefs supported by anything they sense God fancies them to do, not what God says they should do. This somewhat explains the mystical understanding where imagination, not reason is implemented. This personal tone of Sufism and Christianity is too often the outcome, whether it has been intentional or not, which can isolate people from God, since they are not following there own way not the way God gave them. Page 12 In trying to evaluate Ibn Arabi individually from a Christian perspective, he makes some claims one can seem to agree with. Christians tend to claim to want a relationship with God and that we are made in the image of God. At first glance this seemed to be similar to Christian thought. This is different for the Christian because it was not just forgetfulness that separates us from God but rebellion. We cannot do anything to bridge to gap between us and God. One needs a savior to pay the atonement for ones sins which make it possible for relationship. Knowledge is not path to get someone there. Christians do talk about how someone must decrease and God increase in their lives. This is very similar to the oneness that is spoken in Sufism. The more someone becomes like God, the less we are like themselves. An attempt is made to leave the carnal nature behind. Those that follow the teachings of John Wesley speak of working towards perfection. Wesley taught that perfection, or sanctification, was possible in this lifetime, though he never claimed to achieve total perfection. This could only happen by intentional behaviors meant to hone in your carnal nature. This is also completemented by first the working of the Holy Spirit in ones life. Most Christians would say that perfection is an unattainable goal. Only Christ was the perfect man. We still need to mature in our faith. That will change us into better people. Sufis have always honored Jesus as the ultimate contemplative. Jesus achieved the ultimate ideal for intimacy by displaying the ascetic life and love for God. Jesus had long Page 13 periods of fasting and prayer retreats that many Sufis would consider a good model. Many Christians shrug off fasting and retreat as unnecessary even though it is commanded by Jesus. This paper sought to explain how for Ibn Arabi, union with God is a pivotal theological concept. This can only be understood by looking at the way he viewed the world including symbolism. These all influence how one sees creation and how one relates to God. For Christianity, Sufism brings some challenges as well as at time places of agreement. It is important for one to understand other concepts to be able to understand ones one theological framework better. We both agree on a personal loving God. Some other ways, like prayer and meditation, are exceptionally important to both groups. One can be challenged as we try to understand each other so there can be more peace. Only in that environment can Christianity be heard and understood. Christianity can not make as much an impact if we do not strive to understand other religions. Christ would want us to observe and interact with people of other religions so others could see Christ through us. Page 14

Colobus Monkey :: essays papers

Colobus Monkey In Africa there are many types of animals, one of them is the Colobus Monkey. There are different types of Colobus Monkeys: there is the white Colobus, the red Colobus, and the olive Colobus. The Colobus Monkey is a long tailed tree living primate. The Colobus Monkey can be found all over Africa. The Monkey’s hair color varies from were the live. The Colobus Monkey is very unique. It comes in many types of color, is very active in social behavior and is very smart as shown in their lifestyle. The Colobus Monkey comes in many unique colors. The black and white Colobus is found across the equator of Africa. There are five species, among which the color varies from all black to a skunklike black and white pattern. Black and white Colobus monkeys weigh up to nine kg, or twenty pounds. They live in small social groups of about ten animals, that includes one adult male plus females and their offspring. The red Colobus Monkey is found across Africa from Zanzibar to Senegal. Their color is highly variable, ranging from a bright white and red in the monkeys of Eastern Africa to a dark gray and orange in Western African monkeys. They also weigh up to nine kg, or twenty pounds. Males are usually bigger than females. The red Colobus lives in large groups of up to one hundred individuals, including mostly males. It is a major prey of the chimpanzee in forest, where they both live. The olive Colobus is found in the forest of coastal West Africa. It is the most drably colored of the African Colobus Monkey, being a fairly uniform gray-brown. It weighs only ten pounds and lives in groups of six to eight individuals. After giving birth, the females sometimes carry their infants in their mouths. The red Colobus is a little bit smaller than the black and white group. The olive Colobus is the smallest of all at only four hundred fifty-mm. head and body length. â€Å"The Colobus Monkey doesn’t live in very many places. The Colobus Monkey lives in the tropical areas and forest. They are found in the tropical region of Africa.† (mcsd.org/webmac/schools/ogs/colobusmonk.htm) This backups information on where the primate is located.

Vertebrate Adaptions for Terrestrial Life Essay -- AP-Biology Biology

Vertebrate Adaptions For Terrestrial Life AP-Biology Essay on vertebrate structural adaptations for terrestrial life.   Ã‚  Ã‚  Ã‚  Ã‚  The problems of survival of animals on land are very different from those of survival of animals in aquatic environment. Describe four problems associated with animal survival in terrestrial environments but not in aquatic environments. For each problem, explain a physiological of structural solution.   Ã‚  Ã‚  Ã‚  Ã‚  Four problems faced by animals on land are breathing (respiration), water conservation in excretions, successful reproduction, and the producing an egg which can survive outside of the water.   Ã‚  Ã‚  Ã‚  Ã‚  All animals need to respire, but I have no idea why. Maybe you would like to answer that? Aquatic animals use gills, which are outgrowths from the body which increase surface area over which gas exchange can occur. Inside the gills of aquatic animals, the circulatory system removes oxygen, and delivers waste carbon dioxide. Land vertebrates have developed a different approach to the problem of gas exchange, as water is not present in all of the terrestrial environment. Terrestrial vertebrates have developed lungs to solve this problem. Air enters through the nasal passages, or the mouth, passes through the trachea, then branches off at the two bronchi, and goes through many branching passages called bronchioles, which end in alveoli. Alveoli are sack-like structures where the circulatory system meets the respiratory system.   Ã‚  Ã‚  Ã‚  Ã‚  S...

To His Coy Mistress: Beneath The Romance Essay -- essays research pape

Few would argue that on the surface level of Marvel's "To His Coy Mistress" the speaker is a lover advancing a conventional 'carpe diem' line of thought. He systematically reasons with his desired object about the futility of delaying their interlude when the hours available to them are limited, but the lyric may simultaneously function as a metaphor for Marvel's endeavors as a metaphysical poet. Metaphysical writers view poetry as an intellectual exercise, an opportunity to develop ideas in a logical, argumentative structure; for them, the object of poetry is not to serve as an outlet for an effusion of emotional sentiments. If one approaches "To a Coy Mistress" as a discussion of the pressures which time places upon a writer, Marvel's apostrophe takes on an ironic twist. He uses his analytical skills to coax his writing to manifest his intended desires, providing a playful look at the connection between a man and his work. Complicating this relationship is the necessity of negotiating under the terms and constraints of an outside third party: time. Marvel battles to balance his time between his public occupation as a member of the British Parliament, the Hull, and his more private pursuits as a writer. The superficially apparent pleas of a lover seeking a relationship serve as a mirror to Marvel's struggle to conquer his artistic prowess.The poem itself contains three distinct components of argumentation, all which occur within a syllogistic framework. The argumentation of each division begins with an acknowledged impossibility, represented by the conditional tenses of "Had we," "But," and "Now, therefore." Marvel comprehends his incapacity to master absolutely the antagonist of time, but in this poem, he achieves a victory through the creation of an interpretation of time unbounded by a linear backdrop. He uses a three tiered progression of argumentation: 1) a reflection of the writing process removed from traditional conceptions of time; 2) discourse on the urgency of creating written material wi thin human time frames; and 3) the presentation of written material as a celebration of life.In the first division, Marvel creates a world ideally conducive to his endeavors as a writer by distorting human measurement of time. In the beginning line, the vast and illimitable capacity of the backdrop blurs the re... ...al games, is advancing a more complex message. One of the hallmarks of metaphysical poets is the practice of metaphysical conceit, which is a figure of speech that employs unconventional and paradoxical images. Marvel engages in the challenging task of relating the struggles of a writer trying to direct his energy and ideas into a concrete format to the attempts of a lover trying to convince another to engage in sexual relations. The syllogistic framework of the poem seems to support the implausibility of such a relationship, but Marvel succeeds with his logical progression in formulating a unique perspective of a writer's plight. By constantly shifting its pace, the poem redefines the conception of time, asking one to consider how an artist must control his medium within time's constraints. The audience feels itself being gently introduced to the endless possibilities of the exploration of ideas just before entering a race against time to understand the frustration, fear and the ultimate explosion of excitement accompanying the writing experience. Marvel succeeds in validating the metaphysical tenets of prose, but only if the audience is clever enough to read beneath the romance.

Chapter 11 Problems

I. Payback period computation; even cash flows Compute the payback period for each of the following two separate investments (round the payback period to two decimals): 1. A new operating system for an existing machine is expected to cost $260,000 and have a useful life of five years. The system yields an incremental after-tax income of $75,000 each year after deducting its straight-line depreciation. The predicted salvage value of the system is $10,000. Payback period=Cost of investment/ Annual net cash flow =$260,000/ $125,000 =2. 08 years Annual depreciation= $260,000 -$10,000 / 5 = $50,000 Annual after tax income $75,000 Depreciation 50,000 Annual net cash flow$125,000 2. A machine costs $190,000, has a $10,000 salvage value, is expected to last nine years, and will generate an after-tax income of $30,000 per year after straight-line depreciation. Payback period=Cost of investment/ Annual net cash flow =$190,000/ $50,000 =3. 8 years Annual depreciation= $190,000 -$10,000 / 9 = $2 0,000 Annual after tax income $30,000 + Depreciation 20,000 Annual net cash flow$50,000 II. Payback period computation; uneven cash flows Wenro Company is considering the purchase of an asset for $90,000. It is expected to produce the following net cash flows.The cash flows occur evenly throughout each year. Compute the payback period for this investment. Part of year= Amount paid back in year 4/ Net cash flows in year 4 = $10,000 / $60,000 = 0. 167 Payback period=3 + 0. 167 = 3. 1367 years = 3yrs 2 mos. III. Accounting Rate of Return A machine costs $500,000 and is expected to yield an after-tax net income of $15,000 each year. Management predicts this machine has a 10-year service life and a $100,000 salvage value, and it uses straight-line depreciation. Compute this machine’s accounting rate of return. Average investment=$500,000 + $100,000 / 2 $300,000 Accounting rate of return=$15,000 / $300,000 = 5% IV. Computing Net Present Value K2B Company is considering the purchase of equipment that would allow the company to add a new product to its line. The equipment is expected to cost $240,000 with a 12-year life and no salvage value. It will be depreciated on a straight-line basis. The company expects to sell 96,000 units of the equipment’s product each year. The expected annual income related to this equipment follows. K2B concludes that the investment must earn at least an 8% return. Compute the net present value of this investment. Round the net present value to the nearest dollar. ) Net cash flows from net income 1. Payback period=$240,000 / $44,500 = 5. 39 years 2. Accounting rate of return=$24,500 / $120,000 = 20. 42% V. Net Present Value Interstate Manufacturing is considering either replacing one of its old machines with a new machine or having the old machine overhauled. Information about the two alternatives follows. Management requires a 10% rate of return on its investments. Alternative 1: Keep the old machine and have it overhauled. If the old machine is overhauled, it will be kept for another five years and then sold for its salvage value. 1.Determine the net present value of alternative 1. Keep the old machine and have it overhauled Alternative 2: Sell the old machine and buy a new one. The new machine is more efficient and will yield substantial operating cost savings with more products being produced and sold. 2. Determine the net present value of alternative 2. Sell the old machine and buy a new one 3. Which alternative do you recommend that management select? Explain. Interstate should keep the old machine and overhaul it. The cost savings and additional revenue generated on the new machine are not enough to overcome the high initial cost of the new machine.

Importance of science Essay

Before understanding the importance of science and technology, it is important for us to understand that science and technology are closely associated with our lives. They are closely linked aspects of society and the studies and developments in both of science and technology are essential for the overall progress of society. Why is technology so important? How does scientific development affect society? Let us find out. Scientific research comprises a wide variety of fields ranging from the study of different branches of science to relatively advanced fields like space exploration, human genetics and cloning. Scientific study attempts to explore and understand the working of the physical world. It tries to analyze the occurrences in nature and gain knowledge about nature through experimentation. As scientific research aims at gaining knowledge of the complexities of nature, it is important for the progress of mankind. The seemingly impossible feats have been made possible, thanks to the scientific research. Natural sciences deal with the study of nature and human life. The studies of natural and artificial sciences reveal the relationship between nature and human life. Research in science has paved a path to many brilliant inventions and discoveries. When it comes to science and technology, we cannot forget the automobile and the transport industries that have grown tremendously on account of the developments in science and engineering. Technological advancements have driven the developments in the different modes of transport. Bicycles have transformed into scooters and sport bikes. Four and six wheeled vehicles have started running on the roads, thanks to the advancing technology. The developments in air transport have winged the common man to soar high! The importance of technology lies in the benefits of technology on society. The positive effects of technology on society are many. The advancements in technology have revolutionized human life. It has provided a great impetus to the computer and the telecommunication industry. The developments in the communication technology have made the world a smaller place. The Internet  serving as an excellent communication platform has made the world flat! The World Wide Web has proved being an enormous information base, from which information can be retrieved by the means of search engines. Information from all around the world is housed on the web. Thanks to the development of the web technology, the information can be stored in an organized manner and relevant information can be retrieved on supplying search strings to the web search engines. Digitization of information has been a major breakthrough in the world of information technology. It has made possible the compaction of information, which in turn allows efficient information storage. The most important benefit of science has been the luxury it has brought to daily life. The mechanization of industrial processes has reduced human effort. Household appliances that are in the daily use of the common man are a result of scientific research. Machines have replaced human beings in monotonous and risk-bearing tasks. Scientific discoveries have made life easy.