Mathematics does not confine itself to studies, but also life situations, making it a social language (Fosnot & Dolk, 2001). The ability to understand, conceptualize a problem, and solve it using mathematical skills is referred to as mathematizing. As such, having basic mathematics skills may help one navigate easily
problems behaviours in English classroom is something that has become a major concern in recent years in schools. The problematic behaviours occur as a result of not having the interest to love English. However,
consumption is to Muslims, the same way consumption of any kind of meat is against the ideals of vegans and vegetarians. In light of the recent ban on beef consumption, the major problem lies not in whether or not the law is right or wrong, but in the question whether the state can dictate the eating habits of a population that are as large as a country like India. In India, beef consumption is a sensitive issue because of religious, sentimental and political rather than dietary. Ban of sale and consumption
Simone de Beauvoir and Immanuel Kant both were extremely influential philosophers of their time, but have slightly differing ideas on how ethics should be handled. Simone de Beauvoir handles the question of ethics and human existence in her novel The Ethics of Ambiguity using her existentialist philosophy. In Immanuel Kant’s “Groundwork of the Metaphysics of Morals” he addresses ethics and human existence using his deontological philosophy. Both Beauvoir and Kant agree that every human should be
backgrounds (e.g., is writing a common practice in our family?), our position vis-à-vis the text’s intended audience (e.g., in a workplace situation, what is our position vis-à-vis the reader?), and our ideas about how we want others to see us (e.g., are we trying to impress the reader with our vast knowledge of a certain topic? For more on this last aspect and similar questions of social identity, see Ullman, 1997.) Drawing on these issues, we see works on how writing reflects the ways students enter various
themselves exposed to a tyrannical type of ‘democracy’. These governments permit a select group of citizens’ to rule the masses without regard for justice or morality. Throughout the text, it is evident that the structure of Athenian democracy is thus problematic because it disregards morality and permits the
lottery no longer provides a respectable outcome regardless, the now conformist people inadvertently create a thirst for the danger and risk of the lottery. With the growth of the lottery, comes a new government-like leadership. Disappointed with the situation occurring directly in the midst of them, groups of moralists make a case stating “the possession of money does not determine happiness and that other forms of fortune are perhaps more immediate” (67). Realistically, the moralist argument seems most
interviews in which the interviewee is an ethnic minority, female, or a part of the lesbian, gay, bisexual, transgender, queer or questioning, intersex and asexual (LGBTQIA) community they are often asked to speak for their entire group. This is problematic because often times the people who are chosen to be interviewed have very little intersectionality, that is to say that I may be part of one minority group they are unfortunately not representative
include self-reported studies or survey’s, biographies and other. Dividing collection of crime statistics data makes it easy to analyse and collect. A most common question is asked, is the crime statistics reliable? This is due to corruption within the CJS and thousands of unreported cases, though provision has been made to asses this situation. There are other independent data sources available. Trends in business-related crime are collected by private bodies such as the SABRIC and the Consumer Goods
try to unite the efforts of specialists in this philosophical movement despite the differences particular to this field of knowledge. Perhaps, in no other modern philosophical problem the question of the status is as pressing as in philosophical anthropology. The very existence of the discipline is in question. What are philosophical anthropologists to investigate, if “man is dead”? Why is it so? The thing is, philosophical anthropology has lost its canonical form. Whereas no other field of philosophic