Primary Goals of RCRA Essay Example | Topics and Well Written Essays - 250 words

Primary Goals of RCRA - Essay Example Subtitle D focuses mainly on the state and the local government. This is because these two entities are charged with the responsibility of regulating planning and overseeing the implementation for solid wastes that are not harmful. This waste range from household garbage to nonhazardous industrial solid wastes. On the other hand, elimination of generated waste focuses on the hazardous wastes. According to this manual, it is this subtitle that came up with a federal program which ensured that hazardous wastes in the U.S were properly managed (U.S Environmental Protection Agency 1990) According to Luther, in the 1980, just a month before the hazardous waste regulation was passed, the RCRA was debated by the congress. Later on, a Representative Tom Bevill introduced an amendment to the solid Waste Disposal Act. This required that the Environmental Protection Agency (EPA) bring to halt the obligation of the toxic waste regulatory constraints for fossil fuel combustion waste until collected data regarding potential dangers it posed on human health could be analyzed. The amendments passed in October 1980 excluded a number of wastes from subtitle C. She has it that, the wastes included refuse from the combustion of coal, solid wastes from the mining and dispensation of mineral resources and minerals, and cement dust. Luther further says that RCRA subtitle D manages wastes effectively and is opted for by many states and industrial organizations. States are able to regulate wastes easily (Luther 2010) In a nutshell, the RCRA oversaw the proper management of the environment in the U.S. It ensured that human health was not tampered with in any way. Organization of the Act into subtitles also ensured that generation of wastes was eliminated. Lastly, it ensured that wastes provided an important resource for the production of

Beowulf Attacks the Dragon Essay -- English Literature Essays

Beowulf Attacks the Dragon. Beowulf makes his final boast. He says that, even though he is old, he shall â€Å"still seek battle, perform a deed of fame† by killing the dragon. (Norton59) He doesn't know how to grapple with the dragon, like he did with Grendel, so he will use a sword and shield. He tells his men that the outcome will be â€Å"with us at the wall as fate allots, the ruler of every man.† (59) He tells them to let him fight the monster alone, â€Å"By my courage I will get gold, or war will take your king, dire life-evil.† (60) *These three quotations indicate pagan elements of glory, not Christian.* eowulf approaches the barrow. From the stone arch, he feels the dragon’s fire emanating from within. He shouts at the dragon. The dragon knows he is there and breathes fire. Beowulf hits the dragon with his shield and draws his sword, â€Å"the old heirloom.† (60) The dragon comes forward, â€Å"hastening to his fate,† (60) and breathes fire, but Beowulf is protected by his iron shield. But, â€Å"for the first time, the first day in his life, he might not prevail, since fate did not assign him such glory in battle.† (60) Beowulf strikes the dragon so hard with his sword, that the â€Å"edge failed.† (60) The â€Å"war blade had failed, naked at need, as it ought not to have done, iron good from old times.† (60) *The sword is given living qualities* The poet reminds the reader that â€Å"every man must give up the days that are lent him† (60), an elegaic theme that runs throughout the poem. Beowulf and the dragon come together again. The dragon breathes fire again and, for the first time in the poem, â€Å"he who before had ruled a folk felt harsh pain.† (60) Meanwhile his men flee to the woods, except for one. Wiglaf, s... ... writes; a draughtsman; a writer for another; especially, an offical or public writer; an amanuensis or secretary; a notary; a copyist. 2. (Jewish Hist.) A writer and doctor of the law; one skilled in the law and traditions; one who read and explained the law to the people. The most famous Old English scribe was a monk named Bede Scylfing: 1: the member of a Swedish Links: British Library Board: www.bl.uk Pace University Grendel Site: csis.pace.edu/grendel Beowulf Site: www.lone-star.net/literature/beowulf/index.html Beowulf Book: www.alcyone.com/max/lit/beowulf Bibliography: Dictionary: Webster's Revised Unabridged Dictionary1913, C. & G. Merriam Co. Internet: http://www.dictionary.com Text Source: "Beowulf" The Norton Anthology of English Literature. Sixth Edition. Vol. 1. Ed. M.H. Abrams. New York: Norton 1993

Broad Political Theory Questions

Picking on materialism in Feuerbach, Marx claims sensuousness and actuality as the main objects of contemplation. This implicitly implies that humanity is interested on selfish issues which result to individual pleasure. Objectivity is also viewed in regards to whether humanity can remain objective. Marx‘s position is of critical importance though the stand on whether it has changed the world remains debatable. Locke’s philosophy has played a big part in the present day events. A look at the American constitution serves as a pointer to this view.Even the unites nations charter on human rights seems to have made reference to Lockes’ work especially on property rights. Locke seems too be an advocate of a free society in which individuals get to benefit equitably. Though this has not been achieved, the society has made remarkable improvements towards attaining certain universal goals like the millennium development goals. The pursuit of objectivity as implied by Marx is thus a unifying feature of the two philosophers. Plato only interpreted the world while attempting to achieve his goal of indicating or underscoring the importance of the republic.Whereas, the pursuit if justice is of noble consideration, it remains to be seen whether, it has been achieved or whether it will ever be achieved. The effect that the Plato philosophy has had remains persistent and unbroken. The academy the philosopher opened in Athens remains a pillar of the works undertaken by the scholar. The influences of Plato are known to have played a significant role in shaping various religious developments over a long period of time. If justice is to be attained, then objectivity is a prerequisite, a fact observed by Marx. 2. Machiavelli used hypocrisy to lay siege on the Christian faith.The philosopher was always against morality apart from the support he gave to those intending to stand on its way. Christianity is based on what its faith call good morals. As Machiavelli pu ts it, morality is not an issue if it cannot be justified. Machiavelli believed that it’s the ‘end that justifies the means’. Machiavelli saw every piece of religion as an act of propaganda. Machiavelli thought that the Christian faith would collapse before the world itself came to an end. Through social relativism, Machiavelli claimed the absence of the Christian god.In this construction, it was claimed that since God never existed to offer universal morals, then there were no morals top be followed. Socrates is believed to have carried a study on what constituted holiness. This in itself presented an act of impiety. While facing a case in Xenophon, Socrates twice objected to using a divine sign ass he prepared his defense. Socrates in another case chose to save Euthyphro instead of saving himself. In short, the prime focus rests on the accusation against Socrates as introducing new gods in the town. The two philosophers appeared to have veered off societal godl y underpinnings.The fact that Socrates is accused of bringing gods to town serves as a pointer to the fact that there are respected and un-respected gods. Machiavelli’s rebuttal of the Christian faith also presents the philosopher as a person that objects to well crafted societal religious leanings. It is thus held that these two philosophers played a role in jeopardizing well regarded traditions during their time. 3. Socrates uses the human tendency to corruption to propagate his preferred type of leadership. Socrates points to timocracy, democracy, oligarchy, and tyranny as unacceptable forms of government.Socrates finally submitted that if ruling was to attain the best for society, then it should be left to philosopher leaders. In Socrates’ thinking, the philosophers were the most just and least susceptible to graft. The scholar augmented the position by claiming that the philosophers were in a position to rule in pursuit of the good for the city as opposed to for t he self. In a legitimate society, there is no room for societal divisions; all citizens should enjoy same level benefits. Thomas Hobbes’ views on the best possible form or structure of government were premised on a society led by a powerful leviathan.Based on social contract theories, the focus remains on the creation of a strong centre of administration. This type of government as proposed by Hobbes will guarantee the security and welfare of the people. Any abuses that may arise as a result of the leadership by the leviathan must be accepted. This is premised on the fact that the people by setting up the leviathan, agreed to cede their natural power. Socrates manages to drive to his peers that a government is a role played best by people disconnected with self interest.On the other hand, one gets the impression that Hobbes was driving home the need to have a powerful leadership that was not answerable to people. In the Socrates’ society individuals would have a say, w hile in the Hobbesian society, individuals would not hold a say on public issues. 4. Thomas Hobbes believed that human desires, selfish interests, pleasures and pains of a moment played a key role in decision making. These factors among others imply tat the human nature cannot be relied upon in passing judgment on a number of issues as distortions may occur.Hobbes focal point in relation to human nature remains premised on the concept of motivation. Hobbes saw man as a self centered and rationally calculating individual. It is thus highly unlikely that people will pursue common good. Individuals due to their selfish stances are thus destined top pursue personal goals even if this means putting the goals of the rest at stake. In Hobbes thinking, common good is thus an illusion. In reference to Plato, the pursuit of happiness had to lie with the observation of virtues and commonly accepted doctrines.Plato held the Sophistic view concerning knowledge which saw it as subjective and rela tive. This, in reference to Plato, undermined morality. It thus led Plato into believing that there was no infallible truth. Plato failed to see the point why a person who could not understand the self and rules of morality would be bound to look beyond the principle of self actualization. In short, if morality does not take care of individual interests, then individuals are not bound to observe its dictates. Plato saw man’s nature as rational and expected society to be organized in tandem with requirements of civility on rational principles.As a rational being, a human being knows or is in a position to evaluate every case scenario and pursues what best serves the interests desired by the individual in question. 5. On the basis of Aristotle, happiness is not primarily premised upon an exercise of virtue but rather on the administering of an ideal state. In a nut shell, the interests of all are closely knit together such that the interests of all resemble the interests of a s ingle individual in the republic. In precise terms, all individual acts are for the common good. This altruistic stance remains questionable as it is difficult in practice top find such states.Niccolo Machiavelli is famous for the advice given to the monarch with a view to power monopolization. Machiavelli advocated for policies that would discourage mass activism in political affairs. Machiavelli believed the citizenry was well exercising its energies in private practice in the process leaving out political and state activities. In his book, the Prince, Machiavelli urged the monarch to use violence and force to achieve the government goals. Machiavelli held the view that political aims could not be led by a single set of religious or moral ideas.From the above two positions, it emerges that there are interests to be protected by any state or society. The societal or state claims are wide varied as the ruled and the rulers may conflict on interests. Even if there were no conflicts, still issues regarding approach would arise. This puts the leaders, the few, against the ruled, the many. On this basis, Machiavelli sought to have the ruler have enormous responsibility in making decisions as the many could spoil the aspirations of a republic. However, Aristotle envisaged a scenario; whereby the interests are melted down to reflect a single position, a position difficult to reach.Hence this implied that the leaders had to take a position that they thought would serve societal interests. 6. Aristotle viewed natural justice as a special species of political justice. Inn this view, Aristotle believed that a society had to enlist distributive and corrective measures to ensure societal cohesion. Aristotle claimed further, that the best regime may not after all the one that observes the rule of law in its operations. On the basis of Aristotle every civilized society had a set of rules and regulations it used to govern behaviour.In Aristotle’s views, civilized soci ety emerged as a result of the emerging need to develop laws to regulate certain aspects of life within different societies. Thomas Hobbes uses the term leviathan to capture the collective will of people. These people come together to form a government that retains the sovereign authority. To Thomas Hobbes, collective will is the major force behind the formation of a civilized society. The people realized that they had collective desire, to achieve the different desires; they saw it worthy to establish an authority to take care of their needs.The biggest need being the provision of security so that each individual gets to go about their business without undue disturbance. The differences appear minute in this case as Aristotle’s view of a civilized society was based on the need for cohesiveness in society. On the other hand, the need for civility in reference to Thomas Hobbes rested on the drive to protect collective will. The act of protecting collective will is almost in li ne with regulating societal aspects so as to exact compliance. However, this should not be misconstrued to mean that the two mean the same thing as only similarities exist.7. Aristotle believed that family existed just for the sake of political life. Further to this, Aristotle supposedly viewed politics as practiced for friendship purposes. Contrary to this position, Aristotle discussed family relations as types of friendships which are used as designs of political rule. He thus obscures the ordering of the relationships that he advocates in politics. The practice of politics must observe friendly relations just as a family does. In the terms of Aristotle, politics is thus useful in strengthening family ties.The family integrates people into a family and thus aids the formation or the commencement of political life. John Locke’s 2nd treatise of government aimed to show that there was a legitimate foundation between people and power. This was captured by the social contract th eory. Locke believed that a political society is not a form of family. In this regard, Locke was trying to discredit the patriarchal kingship. Locke went further to claim that a magistrate’s position on a case could not be compared o a father’s on a child’s case. Locke saw two distinct societies in this scenario.Locke further claimed that the creation of the two societies was different and meant to achieve different goals. In Locke’s observation, the political society’s end is to possess property unlike a familial one that aims at raising children. The major separation point between the two scholars is premised on the aims of the two societies and how they are formed. Whereas Aristotle assumed that the two societies pursue one aim, Locke clearly shows that the aims are distinct in the two societies. The reasons for formation are equally found to be different as opposed to the views posited by Aristotle. 8.Locke’s position on money is viewed in relation to the right to ownership of property. In Locke’s opinion, each individual had the right to acquire property through hard work. However, Locke only saw it necessary that an individual amasses what they only need and ensure that in that pursuit, their labor does not become destructive. In precise terms, what Locke stood for was acquisitions of needs. He was opposed to excessive accumulation of wealth which defines the current society. Locke appeared to assume that all things were naturally available to everybody and thus objected to the systems of accumulation.An accumulation beyond what one could use at the time amounted to acquiring an unfair share. Aristotle saw the necessity of money in human life. However, he made a number of proposals regarding currency. Aristotle saw money as a common measure of al things available for consumption. In a nut shell, Aristotle saw money as the surest way of equalizing all consumables. In Aristotle’s terms, money was nece ssary to ensure a just and fair exchange system. The philosopher thus argued that money came up in a bid to ease the problem of exchange.In Aristotle’s terms good money had to be durable, portable, divisible, and intrinsically valuable. On the basis of the above presentation, it is crystal clear that Locke saw money as a potential for unfair practices. It could only be fair if each individual would acquire a rightful amount so that everybody’s interests are taken care of. In reference to Aristotle, money was good only if it could be used for constructive purposes. Aristotle did not envisage money to be used in a commercialized manner. This is because of what Aristotle perceived as the nature’s limited nature.

Sociocultural Vulnerabilities On The Transmission Of The...

Sociocultural Vulnerabilities on the Transmission of the HIV/AIDS in South Africa The HIV/AIDS epidemic in South Africa has been largely driven by the distinctive interaction of sex, gender, and power relations. Cultural norms regarding gender dynamics are a critical area of inquiry when it comes to understanding the course of HIV/AIDS in rural South Africa. Many of the key questions on the intersection of biological and cultural factors in the transmissibility of HIV can only be answered through anthropological knowledge, insight, and research. The degree to which the epidemic in South Africa is spread through customs and practices are critical concerns for the health sector, which a biocultural anthropological perspective is uniquely†¦show more content†¦This allowed those who did not belong to these â€Å"high risk† groups to imagine that they were immune from infection. Minorities on the margin of society were often blamed for the spread of the disease (Feldman 48). Those who were infected were believed to be the victims of their own immoral be havior. These perceptions added to the stigma attached to AIDS. The South African government neglected the topic until the epidemic had spiraled out of control. But by 1989, it was clear that the AIDS epidemic in South Africa was mainly heterosexually transmitted (Feldman 29). The disease now overwhelmingly affects poor heterosexuals. In severity, however, South Africa’s story of HIV and AIDS is unique even in Africa. It remains the country with the largest AIDS epidemic in the world. South Africa is home to the greatest number of HIV-positive people in the world, totaling over 5.7 million in 2007 (UNAIDS 40). But why was South Africa hit so hard when other countries came away comparatively unscathed? The answers can be found by examining South Africa’s social structure, looking at issues in traditional society such as gender inequity, polygamy, promiscuity, condom use, dry sex, widow inheritance, rape, and women’s societal role. When we consider these issues and customs that keep African women powerless, we begin to realize why these causes represent well more than half of all cases of HIV transmission, and why factoring culture into the equation is so vital (Biakolo 43).