Why I Will Never Speed Again Essay Example for Free

Why I Will Never Speed Again Essay The most significant experience of my life would be what I am going through right now. I had gotten a car for Christmas from my parents that was 15 years old but is a very sporty little car that has a lot of life left in it. About a month after I got it, I had just been to see my girlfriend for a few minutes after work late one Friday night and was on my way home. While I was driving home, I was all alone in my car and there was not another car to be seen on the open highway and I wanted so bad to see how fast my car would go. So, not using my brain, I floored my car and took off flying! It felt absolutely amazing at that moment when I hit 100 miles per hour and kept right on going. It was so fantastic and such a rush until I got the scare of my life. All of a sudden I saw blue lights in my rear view mirror and went from elation to immediate fright. I was scared to death and knew I was caught. I was so nervous with butterflies in my stomach and thought I might even mess my pants! I knew then that all I could do now was to be as respectful as I could when the officer walked up to me. I was literally shaking, I was so scared. The officer was very nice about the whole thing, but he in fact clocked me at 112 in a 55 mile per hour zone. He informed me that he could very well arrest me and take me to jail right there on the spot. I was so thankful that he chose to call my parents instead. He did however issue me 2 misdemeanors and a date for court. My dad has a good friend that works for our local sheriffs office and my parents had my butt in his office first thing that following Monday morning and I got an awakening on what it is like to be locked up and got a really long lecture and lessons about how an automobile at that speed can be worse than any weapon. I never really thought before that a car can truly be a weapon, but when they got through with me, I completely understood how I could of not only put my own life in grave danger, but that I put other lives in danger as well. This could of cost me greatly, I could very well have gone to jail if not of even cost my own life or the life of an innocent person on the road that night. I could of lost my license completely and not been able to drive again for a long time, and the money for court and attorneys fees will no doubt cost my parents a great deal (which I have no doubt they will make me pay back). But in the meantime, I decided to make some of my own punishments and am working at least 10 or more hours per week doing voluntary community service at my local fire station. I have been working my tail off washing fire trucks, sweeping floors, washing garage doors, mopping, painting and on and on. I dont know yet what the true consequences will be out of all this, because I havent gone to court yet and faced the judge. But I do know that the second scariest thing, after seeing those blue lights behind me that night, will be facing that judge. I am truly scared and ashamed to face my actions. I can only hope that all the voluntary community service I am doing before that time comes will help the judge understand how bad I feel. I am sharing this story because I need others to realize that any automobile can easily be used as a weapon and has the potential to harm people. I want everyone to know, as I do now that the speed limits are there to protect lives and not just to keep us from having fun with our cars. And as for me, I have learned my lesson well and will not be speeding again.

Analyzing Suzie Essay -- Health and Wellness

Aspirin binds to COX-2, a protein that makes prostaglandins, inhibiting it from its function. Prostaglandins are normally released by the damaged tissues at Dave’s sprained ankle site, stimulating nerve endings to produce the sensation of pain (Martini, p. 46). Aspirin is also known as an anticoagulant because it inhibits the production of prostaglandins that also form platelets, used for blood clotting. This is why people who tend to have heart attacks take aspirin, to reduce the chance of blood clots. (Hoffman, 2011) B. Fainting 1. Why did Suzie faint when she got up from the table? Explain the specific changes in her CVS that to caused her to faint. There are few reasons that contributed to Suzie’s fainting spell. Skeletal muscle helps propel the blood in veins back to the heart. Suzie has low blood pressure primarily because she is starving herself. Without nutrients from the small intestine, the body is forced to use to stored fats and proteins. The cold environment in the kitchen decreased her blood pressure even more. As a homeostatic mechanism, blood vessels constrict to keep Suzie and the vital organs warm. The lack of oxygen being delivered to the brain caused Suzie to faint and lose consciousness temporarily (Martini, p. 722). Another reason Suzie fainted is because of her prolonged QT interval, detailing the ventricular depolarization/ repolarization time of her heart by the Purkinje fibers. Thirdly, Suzie’s development of anemia contributed to her fainting because there were probably was not enough healthy red blood cells to deliver oxygen to her brain. When Suzie collapsed, she laid in a horizontal position increasing deliverance of blood and oxygen to the brain. (Martini, p. 722) C. Ectopic Hear... ...als.org/content/94/6/2129.full  · Hoffman, Lucas, MD, PhD. â€Å"Aspirin 101† 2011. http://health.howstuffworks.com/medicine/medication/aspirin3.htm  · Lacroix, Pierre. An Overview of QT Interval Assessment in Safety Pharmacology. Figure 10.7.1. Current Protocols in pharmacology. July, 2006  · Martini, Frederic C. Fundamentals of Anatomy & Physiology. 7th Ed. Pearson.  · National Heart Lung & Blood Institute. â€Å"Explore Long QT Sydrome†. September 2011. http://www.nhlbi.nih.gov/health/health-topics/topics/qt/  · Pritts, Sarah D., MD. University of Cincinnati College of Medicine. Diagnosis of Eating Disorders in Primary Care. January 15, 2003. http://www.aafp.org/afp/2003/0115/p297.html  · Yanowitz, Frank G., MD. The Alan E. Lindsay Center ECG Learning Center. The University of Utah School of Medicine. 2006 http://library.med.utah.edu/kw/ecg/ecg_outline/Lesson12/index.html

A Paper About Justice, Dignity, Torture, Headscarves: Can Durkheim’s Socioligy Clarify Legal Values?/ Roger Cotterrell

Task: Could you write a one to two page summary of what Cotterrell says can be learned from a sociological approach in thinking what to do about the famous problem of whether Muslim women should be allowed to dress in all -covering veil. Restrictions on the wearing of the Islamic head scarf and body covering gown – A legal-moral issue In his article – Justice, Dignity, Torture, Headscarves: Can Durkheim's Socioligy Clarify Legal Values? Roger Cotterrell attempts to find out what Emile Durkheim would say regarding two issues that stand out in present days – the acceptability of torture in defense of national security; and restrictions on the wearing of the Islamic headscarf. Cotterrell takes Derkheim's approach regarding the sociology of morality in order to examine moral and legal evaluation of contemporary legal studies – Cotterrell examines Durkheim's ‘Moral individualism' idea (‘the cult of the individual’ or ‘cult of the human person’) concerning those two issues. I would focus on the second issue and would try to summarize Cotterrell's arguments on what the Durkheimian approach would say regarding the famous problem of whether Muslim women should be allowed to dress in all-covering veil. Firstly, I will explain what â€Å"Moral individualism† is and Durkheim's justifications for it. Then, I will display Cotterrell's justifications to why this approach is relevant nowadays. Thirdly, I will examine the dilemma in hand in a sociological way and try and understand what Cotterrell and Durkheim would say on the matter. Moral Individualism': According to Cotterrell, the essential idea that stands on the basis of the ‘Moral Individualism' principle is â€Å"universal respect for the equal human dignity and autonomy of every member of society, whatever differences there may be in the outlook, position, life conditions or roles of society’s members†. Durkheim feels strongly about ensuring that societies will integrate, or rat her – will be able to integrate, and will be able to be cohesive. I. e. if individuals in a certain society grant equal and ultimate respect to other individuals and their autonomy – that society will be able to better integrate and be cohesive and will ultimately work better as a group/society. Current relevancy: Cotterrell argues that the ‘Moral individualism' idea provides an alternative to familiar current ideas about the subject of human dignity. Durkheim's ideas â€Å"on solidarity and the body suggests that prohibiting certain forms of this, but not others, contravenes values of human dignity†. For example, if society does not respect the choice of Muslim women to dress in a certain way – society, de facto, does not respect these women's right for human dignity. Durkheim does not claim that following an investigation according to the ‘Moral Individualism' principle will result in a global time-less conclusion, but a specific conclusion of practices needed in order to ensure stable, cohesive society. Another justification Cotterrell finds is in the demand law makes from citizens nowadays. Today, more than ever – law should be examined as an expression of morality as appose to an expression of power, not philosophically but in a way of finding the compatible terms and â€Å"conditions of co-existence of individuals and groups in a certain time and place†. Regulation of female Islamic dress: Cotterrell depicts what Durkheim sees as the problematic character of sexuality viewed in the light of the socio-logical necessity of ‘Moral Individualism': sexual relations, in Durkheim's view, causes a sacrifice of the dignity and autonomy of both sexes in this action, and women in particular. This sacrifice leads to an exception in a society where the values of dignity and autonomy are fundamental and necessary. This exception, which is part of â€Å"islands of exceptions† that can be found in Durkheim's idea, leads to an ambiguity in practicing rights protecting dignity and autonomy especially for women. Following this line of thought, Cotterrel argues that the practice of Muslim women wearing the headscarves or the body-covering gown is fitting to Durkheim's ‘Moral Individualism' principle. This argues that in order to protect this idea, which is fundamental, â€Å"we conceal our body as well as our inner life from prying eyes†. This concealment is possibly in order to desexualize public social space, to terminate that ‘island of exception'. Meaning, the women that are wearing these covering garments actually makes it easier to help the society be more cohesive and to be more of the same. In my opinion, this method of achieving ‘Moral Individualism' is not appropriate, because it takes away from the individual the ability to reveal her face, her facial expressions and it is probably very uncomfortable at certain times. I should add that ‘Moral Individualism' is supposed to celebrate diversity and individualism, but it does not in this example of the headscarf issue. Cotterrell argues the same notion but in a cultural integration way. He claims that these women are taken away from the public space because of the cultural differences these garments impose on non-Muslim society. To summarize, Durkheim offers a different approach to the discussion about â€Å"Islamic headscarves† and even bypasses much pre-existing debate on the matter as Cotterrell argues. Moral Individualism' justifies the wearing of all-covering garments since it helps avoiding sexual connotations when integrating within a multi-cultural society. However, this approach also suggests that women's choices of clothes should be connected to ‘Moral Individualism'. ——————————————– [ 1 ]. Note that these women's relig ion is not the issue here, they could have believed in a Judaism or Buddhism, and the principle would have remained the same.

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