Experiment to investigate what affects the size of a crater Essay Example for Free

Experiment to investigate what affects the size of a crater Essay Hypothesis: If the height of which the pendulum ball is dropped increases, then the depth of the crater will increase. There is a theory for this. A higher drop would mean that there is a greater gravitational potential energy. When the ball is dropped, all this energy is converted into kinetic energy and it is used up to create a crater in the ground. Variables: 1. Independent: Height at which the pendulum ball is dropped from A one meter ruler is used to measure the height at which the pendulum ball is dropped from the surface of the sand. Each height is recorded down and tabulated together with the results. 1. Dependent: Depth of the crater A vernier caliper is used to measure the depth of the crater. Push out the bottom until it touches the center of the bottom of the crater. Adjust it until the edges of the caliper touches the surface of the sand. Read the measurement and record it down. Results are tabulated. 1. Controlled: Height of the sand, Volume of the sand, diameter of the pendulum ball Height of sand is measured with the same ruler used in the experiment and marked out with a marker. The volume of same is measured by pouring it into a beaker and then weighed on an electronic weighing balance for further accuracy. The diameter of the pendulum ball was measured before the start of the experiment and noted down. Apparatus: 1. Pendulum Ball x 1 2. 1m Ruler x 1 3. Plastic box x 1 4. Sand 5. 500ml Beaker x 1 6. Vernier Caliper x 1 7. Retort stand 8. Whiteboard Marker 9. Tissue Method: 1. Lay out newspaper on the bench/work area 2. Measure out 250cm3 of sand using the beaker 3. Pour the sand into the plastic container 4. Smoothen the sand with a tissue so that it is leveled 5. Measure the height of the sand and mark it out with the marker on the container 6. Set up the rest of the experiment as drawn on the previous page. 7. Hold the pendulum ball at a height of 10cm with the bottom of it on the 10cm mark 8. Drop the pendulum ball onto the sand 9. Remove the pendulum ball carefully so as not to destroy the crater made in the sand 10. Using a vernier caliper, measure the depth of the crater 11. Record the reading down 12. Repeat steps 4-10 for heights of 20cm, 30cm, 40cm, 50cm, 60cm, 70cm, 80cm, 90cm and 100cm 13. Repeat the whole experiment once Results: Height/cm Depth/cm 1st 2nd Average Evaluation Reliability of method: From the table of results, it can be observed that some results in the first set of data differ greatly from the second set. This shows that the current method is not extremely reliable and changes can be made to improve the experiment. An improvement to the method would be to always measure the volume of the sand used and smooth it down to the marked level on the side of the container. Sand that is not compacted may have a different result from compacted sand. This is because between the particles of non-compacted sand, there will be spaces of air. As the pendulum ball hits the surface of the sand, the kinetic energy will disperse into these spaces. Therefore, a smaller crater would be formed because the pendulum ball has less energy. Validity of method: The method is valid because it measures what is required to be measured in the experiment. The method described above was also followed step-by-step. The volume of the sand and height of the sand is unchanged. The pendulum ball remained unchanged throughout the course of the experiment as well. The vernier caliper measures the depth of the crater in centimeters and it is what the experiment is conducted for. Reliability of results: There are a total of 20 sets of data. The number of data collected makes the results reliable. Also, the average of the data from both sets of experiments were able to form a straight line graph with an outlier for 100. 0cm at 1. 77cm. Therefore, the results of this experiment is somewhat reliable. Analysis The graph is a straight line with increasing gradient. It shows that with an increase in height, the average depth of the crater also increases. The line graph does not pass through the origin (0,0) because the graph paper is too small to accommodate 10 sets of results (average of both sets of data). Conclusion The results of the experiment support the hypothesis. When the height at which the pendulum ball increases, the depth of the crater also increases. This is proven by the fact that the greater the distance between the ball and the ground, the greater the gravitational potential energy that the ball possesses. More gravitational potential energy is converted to more kinetic energy when the ball is dropped. As such, there is more energy to cause a greater damage to the ground, or in this case, sand, therefore resulting in an increase of depth of the crater. Limitations and Improvements Limitations Improvements Pendulum ball does not drop straight down directly from where it is released but deviates from its desired path Drop the pendulum ball using a retort stand instead of by hand Removing the pendulum ball by hand Thread a string through the hole in the pendulum ball and lift it out of the sand using that.

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  Ã‚  Ã‚  Ã‚  Ã‚  In 1999, Mary DeGenova and F. Philip Rice conducted an experiment to determine the differences between the covers of twelve popular men’s and women’s magazines. Fifty-four out of the sixty-nine covers viewed of the women’s magazines contained some message about bodily appearance, whereas none of the fifty-three covers of the men’s magazines viewed contained such messages (78). It seems that the media socializes women to value themselves according to their appearance and men are taught that being a man is about status and success rather than physicality (DeGenova and Rice 68). Karen Horney, a German psychiatrist in the early twentieth century, maintained that there is a distrust that exists between the sexes partly because â€Å"we all have a natural fear of losing ourselves in another person† (361). Because trusting someone of the opposite sex requires vulnerability, people are reluctant to allow themselves to be seen without the protective shield of indifference. After perusing the May issues of Elle, G.Q., Glamour, and Maxim, one could detect that women are taught to please men through their appearance and their sexual prowess while men are taught to use their fashion and their knowledge to appear ambivalent and independent.   Ã‚  Ã‚  Ã‚  Ã‚  Before one can consider the messages contained within the magazines, he or she must be aware of the media existing as a socializing agent. Magazines and other forms of Taylor 2 mass media transmit several messages that shape the way individuals view themselves and others. There are several perceived differences between the gender roles of men and women. Young children are taught schemas of gender that continue to be culturally and socially reinforced as they grow up; the children, in turn, use these schemas to process information about themselves and about others. Children are encouraged to assume the appropriate gender identity by being rewarded for behaviors that align with socially-determined gender expectations and punished for those that do not. Those who live up to societal expectations are accepted as normal; those who do not conform are criticized and pressured to comply. (Transition sentence) All four magazines viewed contain messages about the importance of style, but Elle and Glamour, women’s magazines, promote the idea that a female’s personal happiness is linked to her physical appearance. Elle contained an article entitled â€Å"Pretty, Please† which demonstrated various techniques of applying makeup in order to make a woman appear more beautiful. G.Q. and Maxim, men’s magazines, endorse style as a means of exuding machismo.

Philosopher Joseph Campbell Essay

Joseph Campbell is considered one of the most influential and controversial mythologists, anthropologists, literary scholars and philosophers of the modern era. His contemporaries assert that Campbell surely was far above mentioned characteristics. In the global philosophical scope he was the last survivor of the modernist era. Campbell’s philosophical system genuinely combined both art and science. In his obituary Campbell’s colleges admit that he was â€Å"a hero of our time; not coincidentally, much of his work was about the heroes of history and prehistory† (Obituary, 1987). Indeed, Campbell devoted the biggest part of his scientific activity to the study of myth and a hero, however despite the majority of scholars conducting similar studies before him, Campbell’s implications were highly practical and easily projected on the existing reality. Joseph Campbell was born in 1904 in a relatively wealthy family in New York. Being a child, Campbell visited the American Museum of Natural History and was significantly impressed with Native American customs, traditions and myths. He soon began studying numerous aspects of Native American society, primarily its mythology. From the critical standpoint, it was the start point for Campbell’s lifelong passion to the myth and human culture. Unfortunately in 1919 fire destroyed Campbell’s family house along with his exceptional collection of Indian books and relics. Although at Dartmouth College he was primarily involved in studying mathematics and biology, later at Columbia University Campbell specialized in literature and art. In 1927 Campbell wrote his master thesis on the Arthurian legends. Critics consider Campbell to be one of the most famous autodidacts, self-educating experts, and practically this peculiarity has been reflected in his methodology. Interestingly, upon the completion of his master program at the university, Campbell decided not to pursue the path of the doctor. He isolated himself in New York woods and educated himself during five years.   According to some evidence, during that period Campbell developed a systematic program of reading, which in the end constituted the core of his real education. The isolation itself helped Campbell to develop his unique scientific methods and view on the nature of life. Later on Joseph Campbell continued his studying in Old French and Sanskrit at the Universities of Paris and Munich. His literary career began with editing and translation of Heinrich Zimmer’s posthumous papers. During the same period, Campbell started studying the ideas of famous psychologists and psychiatrist Carl Gustav Jung. From the critical point of view, Campbell’s work in mythology to the some degree bridged controversial and disparate stances of Jung and Freud and their central debate over the collective unconscious.   In addition to the substantial influence of Freud and Jung, Campbell was impacted by Wilhelm Steckel, psychologist who was the first to apply Freud’s conceptions of fantasies, dreams and the unconscious to the fields of literature and anthropology. Campbell’s philosophical system, beliefs and methodology were always sharply criticized during his lifetime. Even after his death, his contemporary Brendan Gill accused Campbell in â€Å"The Faces of Joseph Campbell† in reactionary political beliefs. Other critics in further exchange about the articles claimed that Campbell hold strong anti-Semite beliefs. Campbell based his theoretical assumptions on the texts of Jung as an explanation of psychological phenomena, as experienced through archetypes. However, Campbell did not comply with Carl Jung’s philosophical system on every issue, and surely had a very original voice of his own. Campbell questioned the application and truth of Astrology and synchronicity as Jung firmly believed. Campbell’s true study and interpretation lay in the declaration of accepted ideas and symbolism. His iconoclastic approach was both original and radical. His conclusions about the religion, its mission and foundations have been compared to Einstein’s idea of science in his last days. From the practical standpoint, Joseph Campbell considered all the religions of the world, all the rituals and deities, to be â€Å"masks† of the same transcendent truth which is â€Å"unknowable.† It is due to Campbell’s philosophical system both relativistic and agnostic. He argued that Christianity and Buddhism, whether the object is â€Å"Buddha-consciousness† or â€Å"Christ-consciousness,† to be an elevated awareness above â€Å"pairs of opposites,† such as right and wrong. For these beliefs, claims and â€Å"heresy† he was significantly disliked by many dogmatists. As Campbell quoted from the Vedas, â€Å"truth is one, the sages speak of it by many names† (Dale, 96). Joseph Campbell was taken with what he viewed as universal sentiments and truths, which have disseminated through cultures, featuring different manifestations. Campbell wanted to reveal his idea that Eastern and Western religions are similar even identical on a very basic level, therefore nobody is right but individuals are searching for the same unknown. He started evaluating and criticizing moral systems as both incorrect and necessary. Similarly to the postmodern relativists, Campbell believed in the idea that â€Å"right† and â€Å"wrong† are just intricate ideas. However, he understood to the very degree the necessity of a moral system. From this critical standpoint, Joseph Campbell united the concepts of modernism and postmodernism, however some interpretations characterize him as a postmodernist thinker. In his famous series â€Å"Masks of God† Campbell attempted to give the summary – such an ambitious objective – of the spiritual wealth of humanity, and simultaneously to provide a decent well-grounded support to his ideas on the â€Å"unity of the race of man† and monomyth.   The latter became the philosophical idea that all Myths spring from a common origin: â€Å"the communal past of the human race, starting off on the fertile grasslands of Europe and moving to the Levant and the â€Å"Fertile Creasant† of Mesopotamia and back to Europe (and the Far East) where it will be mixed with the newly emerging Indo-European (Aryan) culture† (Campbell, 51). Campbell affirmed that the spirituality is searching for the same unknown transcendent force from which everything originated and into which everything will return. He referred to this transcendent force as the connotation, his philosophical interpretation of various deities and other spiritual objects of the world. According to Campbell, religion constitutes a defense mechanism which attempts to explain religious experience. However, many scholars notified that Campbell’s â€Å"religious experience† can be a mere functioning of brain chemistry, and not transcendent force. Joseph Campbell affirmed that all the myths, spiritual systems and organized religions represented homogeneous substances, therefore he believed one day all people would unite under one. His major concerns always were global instability, deterioration of morality and ideals. From the critical point of view, study of myth and hero became the real apogee of Campbell’s scholar work. In 1949 Campbell wrote â€Å"The Hero with a Thousand Faces,† where he developed and explained the idea of monomyth, a concise idea for Campbell’s archetypal patterns.   The majority of myths include only a few of these patterns, though Star Wars and the Matrix stories embody all of Campbell’s archetypal patterns in the order he developed them. The idea of hero was important to Campbell because the hero represents the unique value and importance for societies and usually the image and idea of the hero blends with the mythology of a society. As Campbell pointed out: â€Å"Throughout the inhabited world, in all times and under every circumstance, the myths of mankind have flourished; and they have been the living inspiration of whatever else may have appeared out of the activities of the human body and mind. It would not be too much to say that myth is the secret opening through which the inexhaustible energies of the cosmos pour into human cultural manifestation. Religions, philosophy, arts, the social forms of primitive and historical humankind, prime discoveries in science and technology, the very dreams that blister sleep, boil up from the basic magic ring of myth† (Campbell, 73).Campbell asserted that societies must have heroes to exemplify the society’s â€Å"values.† In addition, Joseph Campbell affirmed that â€Å"†¦the characteristic efficacy to touch and inspire deep creative centers dwells in the smallest nursery fairy tale – as the flavor of the ocean is contained in the droplet of the ocean, the whole mystery of life within the egg of a flea, the symbols of mythology are not manufactured. They cannot be ordered, invented, or permanently suppressed. They are spontaneous productions of the psyche. And each bears within it undamaged the germ power of its source. What is the secret of this timeless vision? From what profundity of the mind does it derive? Why is mythology everywhere the same, beneath it s varieties of costume? And what does it teach?† In the conclusion of his argument Campbell asserted that, â€Å"most remarkable of all, however, are the revelations that have emerged from the mental clinic. The bold and truly epic-making writings of psychoanalysis are indispensable to the student of mythology, for whatever may be thought of the detailed and sometimes contradictory interpretations of specific cases and problems, Jung and their followers have demonstrated irrefutably that the logic, the heroes, and the deeds of myth survive into modern times.† Campbell asserted that societies must have heroes to exemplify the society’s â€Å"values.† Critically, this idea contrasts with another Campbell’s notion that there are no universal values, however, simultaneously the fact that a society requires accepted â€Å"values† does not make them universal, or objectively true. After publishing his â€Å"The Hero with a Thousand Faces,† Joseph Campbell logically continued his theoretical and methodological explorations of the concept of myth. He successfully attempted to theoretically construct it in famous the Masks of God series, particularly in â€Å"Occidental Mythology† published in 1964. In this work Campbell developed the four functions of the myth: 1) Metaphysical function. Executing this function myth arouses and supports a sense of awe before the mystery of being. Myth adjusts consciousness to the preconditions of its own existence. It impels a realization of a transcendent mystery source, and through this process of realization the universe becomes a holy picture. 2) Cosmological function. It deals with the image of the world that is the focus of science. This function of myth reveals the shape of the universe, but in such a peculiar way that the mystery still comes through. According to this assumption, the cosmology should agree to the actual experience, knowledge, and mentality of the culture. The function presents a map or picture of the order of the cosmos and our relationship to it. 3) Sociological function. Myth encourages and maintains the specific moral order of the society out of which it originates. Particular traditions, customs, rituals, laws and social roles evolve significantly. This function of myth establishes in members of cultural group a system of sentiments that may lead them spontaneously to its ends. 4) Psychological function. The myths indicate the path according to which society lives under certain circumstances. According to Campbell it constitutes the pedagogical function of mythology that leads a human through different stages of life. During the early childhood, an individual is dependant on parents, however when maturity comes he/she bears responsibilities, and so on. This function of myth brings integrity, enrichment and realization into changing lives of humans. Practically, Joseph Campbell was primarily interested in the psychological function of myth. He greatly emphasized the process by which literature reflected psychological dynamics (Osbon, 124). However, interestingly this emphasis on psychology brought a considerable wave of criticism towards Campbell’s ideas. Specialists in sociology and history affirmed that the primary purposes of myths were of sociological nature. In 1972 retired from Sarah Lawrence College, Joseph Campbell concentrated on writing. His philosophical interest ranged beyond the texts to other dimensions of the mythic imagination. Campbell affirmed that timeless wisdom can be approached from three perspectives. The mythic story would provide a necessary access to the mysteries beyond conscious knowing (Noel, 217). The ritual could be considered as another direction towards wisdom, since various ceremonial practices characterize major myths and give participants an opportunity to experience the whole story through dramatic re-enactment of part of the text. The image represents the third means of entry. The idea of image can be different, varying from a sacred image such as a statue or painting to a dream or the imagination. For instance, pondering mythic stories communicate images to mind (Noel, 219). Simultaneously, the content of the image can be interpreted through consideration of the metaphor that image implies. During 1980s, Joseph Campbell published extensive Historical Atlas of World Mythology aimed to investigate the major mythological periods. In the atlas, Campbell suggested a stage model of cultural development. According to this model, the earliest era of shamanistic hunter-gatherers was characterized with the beginning of symbolic thinking. The next stage of planters was marked with rituals of birth, death, and rebirth. Goddesses, heroes, and priests symbolized the third stage of cultural development. The third stage involves high civilizations of Goddesses, heroes, and priestly orders. In the stage of modern period, individuals comprehend illumination as internal state. According to Campbell, societies do not practically experience those stages simultaneously, thus there are some societies which exhibit the characteristics of every stage.

Analysis Of A Modest Proposal - 939 Words

Dr. Jonathan Swift’s â€Å"A Modest Proposal† Dr. Jonathan Swift wrote A Modest Proposal in the 1700s, addressing the idea to feed the poor. In this he successfully mocks the heartless attitudes the Irish have toward the poor. During this time conditions have been worsening in Ireland. Dr. Swift uses understatements, irony, sarcasm, and paradox in his satire piece. Swift makes it clear that more often than not citizens were passive about the present problems. With that, he created A Modest Proposal in likes to shed light onto this upsetting topic. Dr. Swift uses irony in his article. Frankly, the entire title is ironic. â€Å"A MODEST PROPOSAL for preventing the children of poor people in Ireland, from being a burden on their parents or country,†¦show more content†¦In which would hopefully get the wealthy’s attention. Also proving that none of the child would be wasted, and would in fact benefit most Irelands richer communities. The children are to be sold at 1 year of age. Poorer families would benefit from the money, and continue to sell their children to benefit Irelands economy. â€Å"...at most not above the value of two shillings , which the mother may certainly get, or the value in scraps, by her lawful occupation of begging; and it is exactly at one year old that I propose to provide for them in such a manner, as, instead of being a charge upon their parents, or the parish, or wanting food and raiment for the rest of their lives, they shall, on the contrary, contribute to the feeding, and partly to the clothing of many thousands† (Swift 2). Dr. Swift is saying the typical beggar would not earn more than two shillings. But with his new method of gaining income for poor families, they would earn a lot more. Coupled with paradoxes, Swift practices sarcasm to let his opinion be known on the neglect. â€Å"For first, as I have already observed, it would greatly lessen the number of papists, with whom we are yearly over run, being the principal breeders of the nation as well as our dangerous enemies...† (Swift 8). Swift’s sarcastic â€Å"our dangerous enemies† is referring to Irish Catholics. Which, like most others, oppose strongly to this idea of bettering their economy. â€Å"I can think of noShow MoreRelatedAnalysis on a Modest Proposal1421 Words   |  6 PagesEnglish Commentary – Digression â€Å" A modest proposal† by Jonathan Swift is a rhetoric piece that satirizes the dismal political, social and economic conditions in 18th century Ireland. As a solution, the preposterous proposal suggests that the Irish eat their own babies; as it is logically viable, and economically profitable: a condition adhering to the rational mentality of the age of reason. Swift develops his argument on two levels: A seemingly intellectual persona, caricaturized on a stereotypicalRead MoreAnalysis of A Modest Proposal873 Words   |  4 Pages Jonathan Swift, the writer of the satirical essay A Modest Proposal, grew up and lived in Ireland during times of famine and economic struggles (Conditions). Growing up with a single mother and no father, Swift knew what hard times and struggles were like (Jonathan Swift: Biography). His essay proposes an easy solution to the economic problems going on in Ireland for both the wealthy ruling classes and the poorer classes, although his intention s and the meaning behind his words are not what wouldRead MoreA Modest Proposal Analysis Essay1465 Words   |  6 PagesA Modest Proposal Literary Analysis By J--- ----------- J--- ----------- Mr. H----- Period 6 2 May 2011 Jonathan Swift’s Use of Satire and Exaggeration Satire is a form of literature in which an author tries to demonstrate his or her point of view by ridiculing. The author uses heavy irony and sarcasm in order to criticize a social issue. A perfect example of a work of satire is Jonathan Swift’s A Modest Proposal. In this satirical essay, Jonathan Swift attacks on the issue of theRead MoreRhetorical Analysis Of A Modest Proposal722 Words   |  3 PagesA Modest Rhetorical Analysis Since its original publishing in 1729, Jonathan Swift’s pamphlet â€Å"A Modest Proposal† has endured for its rhetorical complexity (and sheer satirical absurdities). Through judicious use of ethos (ethical appeal), logos (logical appeal), and pathos (emotional appeal), Swift crafts a sarcastic, insincere, overly embellished argument to address Irelands food shortage and economic crisis meant to simultaneously entice and repulse readers. His audience is explicitly asked toRead MoreRhetorical Analysis Of A Modest Proposal 1863 Words   |  8 PagesRhetorical Analysis: A Modest Proposal In â€Å"A Modest Proposal,† Jonathan Swift provides a satirical exploration of the attitudes of the wealthy people towards the underprivileged and poor children in the society. Laymen and intellectuals during the late seventeenth century distributed political pamphlets containing different ideas throughout Ireland. In his essay, Swift utilizes some of the overlooked pamphlets during this period and develops an ironic proposal. As a colony of the British, IrelandRead MoreAnalysis Of The Article A Modest Proposal 1482 Words   |  6 Pages The article â€Å"A Modest Proposal† is a proposal made by a man named Jonathan Swift who is also known for Gulliver’s Travels which is another well spoken essay of satire. When the people of Dublin are suffering from poverty and overpopulation, Swift writes up a satirical hyperbole that mocks the heartless Irish attitudes towards the poor. The bottleneck effect of people was so dreadful that all the Catholic families of Dublin were not able to support their own children. Due to these conditions SwiftRead MoreModest Proposal Analysis Essay1122 Words   |  5 Pagesâ€Å"A Modest Proposal† is an essay written by Jonathan Swift as a reaction to the social problem faced by the Irish in 1720’s. Swift’s daring dark and social satire and dark irony to make a statement in this literary work triggered the minds of the rich Englishmen and Irish landlords to question their actions towards the poor Irish people. By giving a drop of horror and barbarity sarcas tically, Swift was able to attack the practices of those who were seated in power and exploited the rights of the impoverishedRead MoreModest Proposal Rhetorical Analysis745 Words   |  3 Pageshim to make a proposal for a solution to poverty, where he ignores the concern of human morale by displaying the lacking efforts of England to help. Swift uses methods that work to get or help better understand a situation, for example being sarcastic in a situation where a person wants something out of the situation by satire. The undeniable effect of satire catches the attention of England to further display the poverty of Ireland which is displayed throughout Swift’s Modest Proposal with exaggerationRead MoreA Modest Proposal And Candide Analysis792 Words   |  4 PagesJonathan Swifts A Modest Proposal and Candide, by Voltaire are the two parodies that ridicule man and society. The messages in these parodies are both gone for a similar kind of group of onlookers, the privileged society. In A Modest Proposal, Swift expounds on a conceivable answer for Irelands destitution and over populace. His work was pointed towards the English, grumbling of their abuse. He assaults the English for conservative issues of Ireland by proposing a detailed arrangement to utilizeRead MoreRhetorical Analysis Of A Modest Proposal1111 Words   |  5 Pagespeople were having to live under. Jonathan Swift, an Ireland satirist, felt obligated to change the conditions that the people of Ireland and himself were living in. In a proposal, Swift uses extreme irony and exaggeration to bring attention to what he is truly trying to reciprocate to his audience. Through â€Å"A Modest Proposal†, Swift turns to the political leaders and the mistreated people of Ireland to offer his solution for the debt of Ireland, overpopulation, and general pride in one’s country