Water Flow Requirements for an NFPA 25 Essays - Firefighting

Water Flow Requirements for an NFPA 25 Student Name Instructor MOS 5301 Fire Protection Technology Columbia Southern University NFPA code is among the 300 safety requirements outlined by the fire protection association to ensure that building contractors consider safety of the occupants in their designs. It entails testing, design and construction patterns that that prioritizes the safety all those who are served by the building (Solomon, 2012) The standards has detailed requirements for the outlay and design of building based on the purpose. The standard stipulates that for a light hazard area, the base design out to be 0.1/1500 + 100 gpm allowance for the hose. For sloppy ceilings, the area can be 1950 sq. ft. For a sloping dry system, the area of the design could be 2335 sq. ft. Assembly line is likely in a combustible concealed space. The sprinkler system used should occupy about 120 to 130 sq. ft. area for each of the sprinklers installed. This helps with problems of minimum pressures that could lead to over discharge. If the ceiling is less than 20', the assembly area can be reduced by 40%. A dry system requires a C-factor of 100 while a wet system will need C120. Other than the sprinkler a mist system is also required for accidental fires that may be too sudden for the occupants to notice. These fires would be easily solved by the automatic response of the mist system that will also present the occupants with the ample time to escape. The hose must also be in a 150 sq. ft. radius so as to provide the occupants with quick response time to a sudden fire outbreak that they may have identified early enough. The same should be done for the fire extinguishers mounted on the walls. They ought to be readily accessible. Reference Solomon, R, E (2012) Fire and Life Safety Inspection Manual. Jones and Bartlett Publishers

Anne Hutchinson, Early American Religious Dissident

Anne Hutchinson, Early American Religious Dissident Anne Hutchinson was a leader in religious dissent in the Massachusetts colony, nearly causing a major schism in the colony before she was expelled. Shes considered a major figure in the history of religious freedom in America. Dates: baptized July 20, 1591 (birth date unknown); died in August or September of 1643 Biography Anne Hutchinson was born Anne Marbury in Alford, Lincolnshire. Her father, Francis Marbury, was a clergyman from the gentry and was Cambridge-educated. He went to prison three times for his views and lost his office for advocating, among other views, that the clergy be better educated. Her father was called by the Bishop of London, at one time, an ass, an idiot and a fool. Her mother, Bridget Dryden, was Marburys second wife. Bridgets father, John Dryden, was a friend of the humanist Erasmus and an ancestor of the poet John Dryden. When Francis Marbury died in 1611, Anne continued to live with her mother until she married William Hutchinson the next year. Religious Influences Lincolnshire had a tradition of women preachers, and theres some indication that Anne Hutchinson knew of the tradition, though not the specific women involved. Anne and William Hutchinson, with their growing family eventually, fifteen children several times a year made the 25-mile journey to attend the church served by the minister John Cotton, a Puritan. Anne Hutchinson came to consider John Cotton her spiritual mentor. She may have begun holding womens prayer meetings at her home during these years in England. Another mentor was John Wheelwright, a clergyman in Bilsby, near Alford, after 1623. Wheelwright in 1630 married William Hutchinsons sister, Mary, bringing him even closer to the Hutchinson family. Emigration to Massachusetts Bay In 1633, Cottons preaching was banned by the Established Church and he emigrated to Americas Massachusetts Bay. The Hutchinsons oldest son, Edward, was part of Cottons initial emigrant group. That same year, Wheelwright was also banned. Anne Hutchinson wanted to go to Massachusetts, too, but pregnancy kept her from sailing in 1633. Instead, she and her husband and their other children left England for Massachusetts the next year. Suspicions Begin On the journey to America, Anne Hutchinson raised some suspicions about her religious ideas. The family spent several weeks with a minister in England, William Bartholomew, while waiting for their ship, and Anne Hutchinson shocked him with her claims of direct divine revelations. She claimed direct revelations again on board the Griffin, in talking to another minister, Zachariah Symmes. Symmes and Bartholomew reported their concerns upon their arrival in Boston in September. The Hutchinsons tried to join Cottons congregation on arrival and, while William Hutchinsons membership was approved quickly, the church examined the views of Anne Hutchinson before they admitted her to membership. Challenging Authority Highly intelligent, well-studied in the Bible from the education provided her with her fathers mentorship and her own years of self-study, skilled in midwifery and medicinal herbs, and married to a successful merchant, Anne Hutchinson quickly became a leading member of the community. She began leading weekly discussion meetings. At first these explained Cottons sermons to the participants. Eventually, Anne Hutchinson began reinterpreting the ideas preached in the church. Anne Hutchinsons ideas were rooted in what was called by opponents Antinomianism (literally: anti-law). This system of thought challenged the doctrine of salvation by works, emphasizing the direct experience of a relationship with God, and focusing on salvation by grace. The doctrine, by relying on individual inspiration, tended to elevate the Holy Spirit above the Bible, and also challenged the authority of the clergy and of church (and government) laws over the individual. Her ideas were counterposed to the more orthodox emphasis on a balance of grace and works for salvation (Hutchinsons party thought they overemphasized works and accused them of Legalism) and ideas about clergy and church authority. Anne Hutchinsons weekly meetings turned to twice a week, and soon fifty to eighty people were attending, both men and women. Henry Vane, the colonial governor, supported Anne Hutchinsons views, and he was a regular at her meetings, as were many in the colonys leadership. Hutchinson still saw John Cotton as a supporter, as well as her brother-in-law John Wheelwright, but had few others among the clergy. Roger Williams had been banished to Rhode Island in 1635 for his non-orthodox views. Anne Hutchinsons views, and their popularity, caused more of a religious rift. The challenge to authority was especially feared by the civil authorities and clergy when some adherents to Hutchinsons views refused to take up arms in the militia which was opposing the Pequots, with whom the colonists were in conflict in 1637. Religious Conflict and Confrontation In March of 1637, an attempt to bring the parties together was held, and Wheelwright was to preach a unifying sermon. However, he took the occasion to be confrontational and was found guilty of sedition and contempt in a trial before the General Court. In May, elections were moved so that fewer of the men in Anne Hutchinsons party voted, and Henry Vane lost the election to deputy governor and Hutchinson opponent John Winthrop. Another supporter of the orthodox faction, Thomas Dudley, was elected deputy governor. Henry Vane returned to England in August. That same month, a synod was held in Massachusetts which identified the views held by Hutchinson as heretical. In November 1637, Anne Hutchinson was tried before the General Court on charges of heresy and sedition. The outcome of the trial was not in doubt: the prosecutors were also the judges since her supporters had, by that time, been excluded (for their own theological dissent) from the General Court. The views she held had been declared heretical at the August synod, so the outcome was predetermined. After the trial, she was put into the custody of Roxburys marshal, Joseph Weld. She was brought to Cottons home in Boston several times so that he and another minister could convince her of the error of her views. She recanted publicly but soon admitted that she still held her views. Excommunication In 1638, now accused of lying in her recantation, Anne Hutchinson was excommunicated by the Boston Church and moved with her family to Rhode Island to land purchased from the Narragansetts. They were invited by Roger Williams, who had founded the new colony as a democratic community with no enforced church doctrine. Among Anne Hutchinsons friends who also moved to Rhode Island was Mary Dyer. In Rhode Island, William Hutchinson died in 1642. Anne Hutchinson, with her six youngest children, moved first to Long Island Sound and then to the New York (New Netherland) mainland. Death There, in 1643, in August or September, Anne Hutchinson and all but one member of her household were killed by Native Americans in a local uprising against the taking of their lands by the British colonists. Anne Hutchinsons youngest daughter, Susanna, born in 1633, was taken captive in that incident, and the Dutch ransomed her. Some of the Hutchinsons enemies among the Massachusetts clergy thought that her end was divine judgment against her theological ideas. In 1644, Thomas Weld, on hearing of the death of the Hutchinsons, declared Thus the Lord heard our groans to heaven and freed us from this great and sore affliction. Descendants In 1651 Susanna married John Cole in Boston. Another daughter of Anne and William Hutchinson, Faith, married Thomas Savage, who commanded the Massachusetts forces in King Philips War, a conflict between Native Americans and the English colonists. Controversy: History Standards In 2009, a controversy over history standards established by the Texas Board of Education involved three social conservatives as reviewers of the K-12 curriculum, including adding more references to the role of religion in history.   One of their proposals was to remove references to Anne Hutchinson who taught religious views that different from the officially sanctioned religious beliefs. Selected Quotations As I do understand it, laws, commands, rules and edicts are for those who have not the light which makes plain the pathway. He who has Gods grace in his heart cannot go astray. The power of the Holy Spirit dwelleth perfectly in every believer, and the inward revelations of her own spirit, and the conscious judgment of her own mind are of authority paramount to any word of God. I conceive there lies a clear rule in Titus that the elder women should instruct the younger and then I must have a time wherein I must do it. If any come to my house to be instructed in the ways of God what rule have I to put them away? Do you think  it not lawful for me to teach women and why do you call me to teach the court? When I first came to this land because I did not go to such meetings as those were, it was presently reported that I did not allow of such meetings but held them unlawful and therefore in that regard they said I was proud and did despise all ordinances. Upon that a friend came unto me and told me of it and I to prevent such aspersions took it up, but it was in practice before I came. Therefore I was not the first. I am called here to answer before you, but I hear no things laid to my charge. I desire to know wherefore I am banished? Will it please you to answer me this and to give me a rule for then I will willingly submit to any truth. I do here speak it before the court. I look that the Lord should deliver me by his providence. If you please to give me leave I shall give you the ground of what I know to be true. The Lord judges not as man judges. Better to be cast out of the church than to deny Christ. A Christian is not bound to the law. But now having seen him which is invisible I fear not what man can do unto me. What from the Church at Boston? I know no such church, neither will I own it. Call it the whore and strumpet of Boston, no Church of Christ! You have power over my body but the Lord Jesus hath power over my body and soul; and assure yourselves thus much, you do as much as in you lies to put the Lord Jesus Christ from you, and if you go on in this course you begin, you will bring a curse upon you and your posterity, and the mouth of the Lord hath spoken it. He that denies the testament denies the testator, and in this did open unto me and give me to see that those which did not teach the new covenant had the spirit of antichrist, and upon this he did discover the ministry unto me; and ever since, I bless the Lord, he hath let me see which was the clear ministry and which the wrong. For you see this scripture fulfilled this day and therefore I desire you as you tender the Lord and the church and commonwealth to consider and look what you do. But after he was pleased to reveal himself to me I did presently, like Abraham, run to Hagar. And after that he did let me see the atheism of my own heart, for which I begged of the Lord that it might not remain in my heart. I have been guilty of wrong thinking. They thought that I did conceive there was a difference between them and Mr. Cotton... I might say they might preach a covenant of works as did the apostles, but to preach a covenant of works and to be under a covenant of works is another business. One may preach a covenant of grace more clearly than another... But when they preach a covenant of works for salvation, that is not truth. I pray, Sir, prove it that I said they preached nothing but a covenant of works.   Thomas Weld, on hearing of the death of the Hutchinsons: Thus the Lord heard our groans to heaven and freed us from this great and sore affliction.   From the sentence at her trial read by Governor Winthrop: Mrs. Hutchinson, the sentence of the court you hear is that you are banished from out of our jurisdiction as being a woman not fit for our society. Background, Family Father: Francis Marbury, a clergyman in the Church of EnglandMother: Bridget DrydenHusband: William Hutchinson (married 1612; well-to-do cloth merchant)Children: 15 in 23 years Also known as Anne Marbury, Anne Marbury Hutchinson Bibliography Helen Auger. An American Jezebel: The Life of Anne Hutchinson. 1930.Emery John Battis. Saints and Sectaries: Anne Hutchinson and the Antinomian Controversy in the Massachusetts Bay Colony. 1962.Thomas J. Bremer, editor. Anne Hutchinson: Troubler of the Puritan Zion. 1981.Edith R. Curtis. Anne Hutchinson. 1930.David D. Hall, editor. The Antinomian Controversy, 1636-1638. 1990, second edition. (Includes records from Hutchinsons trial.)Winifred King Rugg. Unafraid: A Life of Anne Hutchinson. 1930.N. Shore. Anne Hutchinson. 1988.William H. Whitmore and William S. Appleton, editors. Hutchinson Papers. 1865.Selma R. Williams. Divine Rebel: The Life of Anne Marbury Hutchinson. 1981.

How to Grow a Cup of Quick Crystal Needles

How to Grow a Cup of Quick Crystal Needles Grow a cupful of Epsom salt crystal needles in your refrigerator. Its quick, easy, and safe. Difficulty: Easy Time Required: 3 hours Ingredients cup or small bowlepsom salthot tap water What You Do In a cup or small, deep bowl, mix 1/2 cup of Epsom salts (magnesium sulfate) with 1/2 cup of hot tap water (hot as it will get from the faucet).Stir about a minute to dissolve the Epsom salts. There will still be some undissolved crystals at the bottom.Place the cup in the refrigerator. The bowl will fill with needle-like crystals within three hours. Magnesium sulfate crystals readily take up dye, such as food coloring. Copyright (c) by Dai Haruki. All Rights Reserved. / Getty Images Tips for Success Dont use boiling water to prepare your solution. You will still get crystals, but they will be more threadlike and less interesting. The temperature of the water helps control the concentration of the solution.If you like, you can place a small object at the bottom of the cup to make it easier to remove your crystals, such as a quarter or plastic bottle cap. Otherwise, carefully scoop the crystal needles from the solution if you wish to examine them or save them.Dont drink the crystal liquid. Its not toxic, but its not good for you either. Learn About Epsomite The name of the crystal grown in this project is epsomite. It consists of hydrated magnesium sulfate with the formula  MgSO4 ·7H2O. The needle-like crystals of this sulfate mineral are orthorhombic as Epsom salt, but the mineral readily absorbs and loses water, so it may spontaneously switch to the monoclinic structure as a hexahydrate. Epsomite is found on the walls of limestone caverns. The crystals also grow on mine walls and timbers, around volcanic fumaroles, and rarely as sheets or beds from evaporation. While the crystals grown in this project are needles or spikes, the crystals also form fibrous sheets in nature. The pure mineral is colorless or white, but impurities may give it a gray, pink, or green color. It gets its name for Epsom in Surrey, England, which is where it was first described in 1806. Epsom salt crystals are very soft, with a Moh scale hardness around 2.0 to 2.5. Because it is so soft and because it hydrates and rehydrates in the air, this is not an ideal crystal for preservation. If you want to keep Epsom salt crystals, the best choice is to leave it in a liquid solution. Once the crystals have grown, seal the container so no more water can evaporate. You can observe the crystals over time and watch them dissolve and reform. Magnesium sulfate is used in agriculture and pharmaceuticals. The crystals may be added to water as bath salts or as a soak to relieve sore muscles. Crystals may also be mixed in with soil to help improve its quality. The salt corrects magnesium or sulfur deficiency and is most often applied to roses, citrus trees, and potted plants.

Communication, Conflict, Negotiation and Leadership in Germany Research Paper

Communication, Conflict, Negotiation and Leadership in Germany - Research Paper Example The Hofstede Model identifies cultures based on five dimensions: power distance, masculinity/femininity, uncertainty avoidance, individualism/collectivism, and long-term/short-term orientation (Hofstede, 2001). The models' scores countries on a scale of 0 to 100 and there are comparisons made between and among countries. Hofstede initially made the scores during the 1970s but succeeding grades provided in recent years have proved that the grades are still valid. Additional 200 studies were further made to validate the indexes done by Hofstede. The model could be used in dealing with communication, negotiation, management, business, and marketing in the global scene (Hofstede, 2001). 2.1. Power Distance Power distance dimension refers to the belief of individuals in the lower echelon of the society that power is unequally distributed. Hofstede suggests that inequality is endorsed by the members instead of the leaders. Countries that scored high in power distance maintain all individua ls’ role in the society. In cultures with low power distance, roles have to be defined. Germany has a score of 35 in Hofstede’s power distance which is 36% below the world average and 14% below the U.S. score. The score shows Germany’s decentralized societies and flat organization structures. Most important, Germans are loyal to their employers and would not disclose company-related data to unauthorized groups or people (Workman, 2008). 2.2. Masculinity/Femininity In masculine societies, the important aspects are achievements and success while feminine societies focus on caring for other individuals. Masculine societies do not promote sharing of households between males and females. Also, feminine cultures show men’s involvement in shopping activities (Eurostat, 2002). Germany scored 66 points on masculinity, which is 32% higher than the world average and 6% higher than the U.S. Based on Hofstede’s scores; Germans do value earnings, advancement, mo ney, and recognition. Most Germans value success and their current state as the global performer have been sustained. 2.3. Uncertainty Avoidance The concept of uncertainty avoidance pertains to the reaction of people when dealing with ambiguities. Countries with high scores of uncertainty avoidance require established rules and structures. People in this culture are not open to changes and have low flexibility. Meanwhile, cultures with low uncertainty avoidance operate with few rules and are more open to opinions. Germany’s score in this dimension is 65 points which are 2% higher than the world average and 41% higher than the U.S. This indicates that Germans are less open to risks and are more concerned with security. Most important, Germans are disciplined and insists on strict conduct codes. 2.4. Individualism/Collectivism Individualistic cultures show individuals who focus on their own welfare and their immediate family members.

Myth as (Roman) History Essay Example | Topics and Well Written Essays - 2750 words

Myth as (Roman) History - Essay Example With a tendency to illustrate stories in terms of black and white, good and evil, exemplary and deplorable, myths manage to capture the basic ideologies of a given culture and paint a picture of what everyday life might have been like within that culture. The way in which the myths changed over time reflect changes in the ideologies of the people telling the stories, editing and changing to suit new or emerging concepts as a result of trade, enlightenment or other factors. To illustrate how changing myths reflect a changing culture while also providing clues to that culture, it is helpful to examine several similar myths that have been preserved for a specific ideological concept. For this study, the concept of rape will be examined through the stories of the Sabine Women, the rape of Lucretia and the rape of Europa to indicate the attitudes of the ancient Romans and Greeks regarding women and feminine issues. The origins of Rome are included in the story of the rape of the Sabine women. According to early accounts, the new Romans were aware that while they had the strength to withstand invasions, they did not have the women necessary to continue their lines into the next generation but offers for marriage sent out to neighboring nations were refused. To overcome this barrier, Romulus and the other Roman men invited several neighboring nations to join them in one of the larger celebrations of Neptune and, when everyone had been gathered, the women were snatched by the Romans while their families and other men were pushed out of the city. Livy (1st cent.) calmly explained how the youths of the city grabbed the girls that were nearest to hand, but that some had already been reserved for the senators and relates how their grief was assuaged by the assurances of Romulus that they would be given full rights of marriage and that the children that would be the inevitable result of the mass rape would reconcile them to their husbands.

The Philosophical Legacy of the 16th and 17th Century Socinians: Their Rationality :: Philosophy Religion Essays

The Philosophical Legacy of the 16th and 17th Century Socinians: Their Rationality ABSTRACT: The doctrines of the Socinians represent a rational reaction to a medieval theology based on submission to the Church’s authority. Though they retained Scripture as something supra rationem, the Socinians analyzed it rationally and believed that nothing should be accepted contra rationem. Their social and political thought underwent a significant evolutionary process from a very utopian pacifistic trend condemning participation in war and holding public and judicial office to a moderate and realistic stance based on mutual love, support of the secular power of the state, active participation in social and political life, and the defense of social equality. They spoke out against the enserfment of peasants, and were the first Christians to postulate the separation of Church and state. The spirit of absolute religious freedom expressed in their practice and writings, ‘determined, more or less immediately, all the subsequent revolutions in favor of religious liber ty.’(1) The precursor ideas of the Socinians on religious freedom later were expanded, perfected, and popularized by Locke and Pierre Bayle. Locke’s ideas were transplanted to America by James Madison and Thomas Jefferson who implemented them in American legislation. The rationality of the Socinians set the trend for the philosophical ideas of the Enlightenment and determined the future development of many modern intellectual endeavors. Several religious and intellectual movements today claim the right to the heritage of the religious group, the Socinians, that developed in Poland and in Transylvania in XVIth and XVIIth centuries. The claimants vary from the Christian churches to the atheistic or deistic Humanists and each of them usually selects a specific set of Socinian views ignoring the rest. The Socinians were known under various names such as the Polish Brethren, Antitrinitarians, Arians, and Unitarians. The name Socinians was used mostly in western Europe.(2) They were eventually expelled from Poland in 1660 to fulfill King John Casimir's religious vow to the Holy Virgin to avenge the denial of the Divine Trinity by "heretics." Such a denial was deemed an act most blasphemous according to Catholic ideology. Historical Outline At the roots of Socinianism are the theological ideas transplanted from western Europe and the social ideas borrowed initially from the Anabaptists and Moravian Brethren. Discussions at the meetings of the secret society of Catholic scholars in Cracow since 1546 had, as a purpose, reform of the church and included the works of Michael Servetus.

“A Case for Torture” by Michael Levin Essay

â€Å"The Case for Torture† by Michael Levin, presents excellent justification for the use of torture in situations of extreme desperation. Levin gives great arguments for the use of torture through clever wording and great exemplification. In supplement to the already great argument, he provides potential counter-arguments and proves why they are invalid. It is made very clear that he believes that torture is morally mandatory and makes great effort to sway the opinion of readers, provided they keep an open mind. Levin presents a great argument and presents the ideas in an organized fashion, but as with many essays, it is not without flaw and could use some minor changes to make this great essay into a incredible essay. The format of the introduction of Levin’s essay is somewhat unusual. It begins with a few powerful statements, but the very first statement violates a rule of literature, inclusion of an unsupported fact. Levin says,† It is generally assumed that torture is impermissible, a throwback to a more brutal age.† Not only is the statement a generalization, he is saying that something is generally assumed, but he does not say whom it is assumed by. So who generally assumes it? It seems it is more of a mistake of wording because he is the one who is assuming that generally people think torture is wrong, therefore the essay should read that way because the last thing one should do is start off on the wrong foot. The essay truly lacks any real lead-in or background. The essay just jumps right into the real issues without introducing them or explaining why it was even written in the first place. The reason for the essay is not the real issue though. The issue is that it lacks background because it doesn’t appear that Levin is actually arguing against another point of view. Last I knew, an argument required two points of view to start with, but as I read the introduction it doesn’t seem he has an opponent to win favor over. Without question it is obvious that the paper is about torture, but the introduction does not introduce the main ideas as clearly as it should introduce them. Upon reading the body of the essay, it also comes off as unfinished. The paragraphs in the essay do not seem to flow together, but rather jump from  one point to the next. While the paragraphs may be about the same topic overall, the transition between minor points is somewhat abrupt and adds to the essay’s unfinished feel. Another point of interest is Levin’s inclusion of two subtitles; however, the subtitles are not complete. The first subtitle reads, â€Å"Death†, but the following paragraph does not discuss death. With â€Å"Death† being the subtitle, it seems that’s what the paragraph would be about. The next and last subtitle reads, â€Å"Idealism†, and accordingly that is what the following paragraph is about, but why does that paragraph gets a subtitle and the previous do not is a mystery because they are all about something different as they should be. It seems to be another oversight that also adds to the essay’s unfinished quality. Though the essay has its flaws, it is not without strong points. Levin’s great use of examples through hypothetical situations really brings the reader in and aids in his quest to change their point of view. The examples themselves do not make the essay; however, it’s clear they are greatly assisted by the excellent use of vocabulary and clever wording. Levin does a great job of using powerful words, it makes the essay seem more credible and creates a feeling that the writer really knows what he’s talking about. Why that may or may not be the case, it can be said that Levin really knows how to write a good persuasive argument; however, his oversights deduct from what could be an incredible persuasive essay. The overall impression of the essay was good. It seemed the argument itself was well though out, but the actual writing itself was what most needed work. Without a doubt, Levin’s essay presents some very valid facts and they are rather well supported in most cases; however, to make a strong argument you need support on every level. Not only do all the facts need to be organized and well developed, but the writing does as well. As previously stated, it is clear that Levin really knows how to write a good persuasive argument; however, his oversights deduct from what could be an incredible persuasive essay.