Bicycle and Modern Industrial Methods Essay Example for Free

Bicycle and Modern Industrial Methods Essay A bicycle, often called a bike (and sometimes referred to as a pushbike, pedal bike, pedal cycle,or cycle), is a human-powered, pedal-driven, single-track vehicle, having two wheels attached to a frame, one behind the other. A bicycle rider is called a cyclist, or bicyclist. Bicycles were introduced in the 19th century in Europe and now number more than a billion worldwide, twice as many as automobiles. They are the principal means of transportation in many regions. They also provide a popular form of recreation, and have been adapted for use as childrens toys, general fitness, military and police applications, courier services, and bicycle racing. The basic shape and configuration of a typical upright, or safety bicycle, has changed little since the first chain-driven model was developed around 1885. But many details have been improved, especially since the advent of modern materials and computer-aided design. These have allowed for a proliferation of specialized designs for many types of cycling. The bicycles invention has had an enormous effect on society, both in terms of culture and of advancing modern industrial methods. Several components that eventually played a key role in the development of the automobile were invented for the bicycle, including ball bearings, pneumatic tires, chain-driven sprockets, and tension-spoked wheels. The dandy horse, also called Draisienne or laufmaschine, was the first human means of transport to use only two wheels in tandem and was invented by the German Baron Karl von Drais. It is regarded as the modern bicycles forerunner; Drais introduced it to the public inMannheim in summer 1817 and in Paris in 1818. Its rider sat astride a wooden frame supported by two in-line wheels and pushed the vehicle along with his/her feet while steering the front wheel. The first mechanically-propelled, two-wheeled vehicle may have been built by Kirkpatrick MacMillan, a Scottish blacksmith, in 1839, although the claim is often disputed In the early 1860s, Frenchmen Pierre Michauxand Pierre Lallement took bicycle design in a new direction by adding a mechanical crank drive with pedals on an enlarged front wheel (thevelocipede). Further innovations increased comfort and ushered in a second bicycle craze, the 1890s Golden Age of Bicycles. In 1888, Scotsman John Boyd Dunlop introduced the first practical pneumatic tire, which soon became universal. Soon after, the rear freewheel was developed, enabling the rider to coast.

data reverse engineering in smart phones Essay --

There are numerous tools for data reverse engineering in smart phones, specifically Android phones. Some useful Android tools are Android Network Toolkit(ANTI), DroidBox, AVD Clone, and Smart Pentest Framework (SPF). The tools that are covered can support in retrieving significant information and help out in criminal investigations. The Android Network Toolkit is very useful and effecient application tool. According to the website Hackers Online Club, "This app is capable of mapping your network, scanning for vulnerable devices or configuration issues. It is for use by the amateur security enthusiast home user to the professional penetration tester, ANTI provides many other useful features." Here are some of the features for Android Network Toolkit (ANTI): it provides an easier connection to visual sniffing, and open ports. Visual sniffing usually refer to retrieving Cookies and URLs. The ANTI application also allows the user to perform MiTM attacks, allows the user to exploit Server and Client Sides. MiTM is normally use in cryptography and computer security. MiTM is basically eavesdropping. The application also comes with password cracker which determines the security level's in a password. ANTI may also replace an image in Denial of Service attacks and demos. All of these features are parrt of the Android Ne twork Toolkit (ANTI). Another helpful application is the DroidBox. This purpose of the DroidBox is perfrom dynamic analysis of other Android applications. The application generates many useful results. These are the results when the analysis has ended: it shows the incoming and outgoing network data. It also shows the hashes for the analyzed package, the application does file reads and write operations. It provides inform... ...will also be integrated with existing tools. Some of those tools are SET , Metasploit, and mcuh more. Conclusion Data Reverse Engineering on smartphone can have postivie and negative effect. Many of the applications today were created because of Data Reverse Engineering. a postive effect is that application developer can use Data Reverse Engineering to create a similar or new app from an existing app. A negative effect would be the creation of an application that is used to retrieve certain data from an individual or application attack other devices. An application may also be created to support criminal investigation and other forensic related subjects. There are numerous amount forensic tools application for all type of devices. Overall, an application that is created to attack other devices is not always bad, it just depence on the who is using the application.

Franz Kafka and Albert Camus Essay

He alienates himself from the other characters because he does not feel the way they do. Meursault does not hide this from his companions. â€Å"A minute later she asked me if I loved her. I told her it didn’t mean anything but that I didn’t think so. † When Marie, Meursault’s lover, tries to express herself to him, he cannot comprehend the emotional implications she is trying to extend. His answer, though honest, is cold and detached. This idea that love doesn’t mean anything is later expressed once Meursault comes to the conclusion that human existence is meaningless. This is a popular existential belief. He pushes himself away from other people by not reacting to their emotions. However, unlike Gregor Samsa of The Metamorphosis, people surround Meursault. His friends care about him and tend to him. It is he who chooses to remain alone. Marie tries desperately to connect to this man, and yet is so far from his heart. His actions and his attitude reflect someone who wants to be left alone, secluded in his own thoughts and in his own daily routine. The existential theme of seclusion is prominent in both The Metamorphosis and The Stranger. However, the protagonists react differently to their own isolation. Gregor demonstrates an attachment to his family. He is unaware of the alienation that has enwrapped his life. He isolates himself from his family but still worries and cares for them. Each day is routine for him and he is not spiteful of his transformation or the state of being he has become. He expresses concerns for his sister and her well being. He cared for his family as demonstrated in his financial support for them. Gregor wanted his family to be happy. He worked diligently to provide for them and to ensure that they had a decent life. Meursault, however, does not go out of his way to ensure the happiness of his companions. He come to terms that human existence is meaningless. He sends his poor mother to a home and does not visit her. He does not care about her well being, and after her death expresses to others that he did not feel badly about not visiting her in the wretched home where he forced her to go. When Marie goes out of her way to visit him in jail, Meursault still does not care. He feels no need to apologize to her and does not think that he owes her anything. One would think that her adulation would at least be acknowledged. Though Gregor may not care to be around his family he still demonstrates a sense of responsibility to take care of them. Meursault lacks all responsibility for himself and others. The Stranger and The Metamorphosis demonstrate the act of seclusion between the two protagonists. Gregor Samsa isolated himself from his family and society by locking his doors to the outside world and creeping into dark corners where he could hide himself. Meursault disregards the emotions of the people in his life and does not care whether or not they are a part of his life. Gregor is alienated by his family, while Meursault chooses to be secluded from society. Though Gregor did demonstrate MeursaultGregor tentative longings to be alone (his subconscious act of locking his bedroom door while even at home), he still cared for the lives of his family. He made an effort to provide financially to them. Meursault secluded himself from those who tried to get close to him. He was a selfish character who could not even be bothered to care for the life of his own mother. The compassions of the two men, or lack there of, are what separate themselves for each other. Both Kafka and Camus demonstrate the existential idea that human beings have the capability to seclude themselves from society and the people around them. Seclusion As An Existential Theme In Franz Kafka’s The Metamorphosis And Albert Camus The Stranger Eileen Carey IB World Lit 1 March 2003 Mrs. Lindner Bibliography Kafka, Franz. â€Å"The Metamorphosis†. Dover Pubns; (June 1996). Camus, Albert. â€Å"The Stranger†. Vintage Books; Reissue edition (March 1989) Mirriam-Webster. â€Å"Merriam-Webster’s Collegiate Dictionary†. Merriam-Webster, Inc. ; 10th edition (1998).

The Past Present and Ideal Future of Conservative Judaism - Free Essay Example

Sample details Pages: 4 Words: 1295 Downloads: 10 Date added: 2019/07/30 Category Religion Essay Level High school Tags: Judaism Essay Did you like this example? In the nineteenth century, a newly American Rabbi Isaac Mayer Wise (zl) envisioned a unified American Judaism balancing tradition and change. Over the next four decades, Wise founded the Hebrew Union College (HUC) to train American rabbis, and established the Union of American Hebrew Congregations (UAHC) as a forum for rabbis from across the Jewish spectrum to discuss and resolve issues facing any and all of American Jewry.By 1883, many traditionalists had begun to incorporate elements of modernization in the form of English sermons and English prayers into their services, while modernists had begun to allow organ music and co-ed choirs into the synagogue. Despite the relatively unified vision and purpose of the majority of American Jewish leaders, some challenged tradition, in favor of an almost entirely modernized version of Judaism. Don’t waste time! Our writers will create an original "The Past Present and Ideal Future of Conservative Judaism" essay for you Create order These radical reformers, led by Rabbi David Einhorn intended to remove what they viewed as outmoded religious practices such as kashrut and the second day of holiday observances. In 1855, Wise introduced his siddur, titled Minhag America, in a failed attempt to reunite America Jewry. Though moderate in its reforms, Minhag America distressed the traditionalists, and did not go far enough for many modernists.Despite difficulty agreeing in matters of religious practice, Wise managed to bring together the American Jewry through his 1873 founding of the UAHC, and 1875 founding of Hebrew Union College. Wise understood that, while the traditionalists and modernists were rarely like-minded in religious practice, they could be united through participation in projects whose goals would help both parties.In July 1883, over 200 gathered to celebrate a milestone in the growth of American Judaism: the first ordination of rabbis in America. These four rabbis comprised the first graduating class of HUC. Most of those at the gathering had just attended the eighth annual meeting of the UAHC. Those in attendance at the gathering witnessed the beginning of the end of American Jewish unity they were attending the trefa banquet. The banquet, intended to celebrate the unity and joint success of the traditionalists and reformers, lives in infamy as an event which inspired animosity between the two parties. The banquet featured clams, crab, shrimp, kosher meats, and ice cream. Wise, who kept a Kosher home had ordered only Kosher food be served; however, the caterer had decided to supplement the kosher meat with shellfish and dairy desserts. Despite the accidental nature of the trefa banquets menu, it was schismatic to American Jewry. Two years later, in 1885, the radical-dominated UAHC adopted the Pittsburgh Platform of Reform Judaism, renouncing the halakhot (Jewish laws) they deemed outdated. In 1886, a group of change-oriented traditionalists founded the Jewish Theological Seminary of America, laying the foundation for Conservative Judaism. Finally, in 1888 the Orthodox Jewish community in America recruited an Eastern-European rabbi to serve as the official chief Orthodox rabbi of America.Throughout its existence, Conservative Judaism has been home to many of the most influential Jewish thinkers. These thinkers included (1) Zechariah Frankel (zl), who helped Conservative Judaism gain traction in its early years, (2) Solomon Schechter (zl), who led the Conservative Movement through its most dramatic period of growth in the early twentieth century, (3) Mordecai Kaplan (zl), who eventually founded his own movement: Reconstructionist Judaism, and (4) Abraham Joshua Heschel (zl), who was the embodiment of tikkun olam, working avidly towards social justice. This group perfectly articulates the vision of Conservative Judaism: a home for growth and change, without casting aside traditional Jewish values. Since its inception, Conservative Judaism has served as the median between Orthodox and Reform Judaism. Conservative Judaism maintains that halakha is binding, while granting a significant amount of leeway towards reforming halakha which is done by the Committee on Jewish Laws and Standards (CJLS) in order to fit the realities of the modern day. As such, Conservative Judaisms most intense period of growth was during the late nineteenth and early twentieth centuries, as it allowed the throngs of immigrating Eastern European Jews to maintain their Jewish values, while assimilating into their new home. One major example of modernization in Conservative Judaism is the CJLS 1950 ruling that, due to suburbanizations causing difficulty for many to attend synagogue, one would be permitted to drive to synagogue, should they have no other way of attending. This ruling triggered a slippery slope of gross misunderstanding, with many Conservative Jews driving to synagogue today, regardless of t heir ability to walk.Other major examples of modernization in the Conservative movement include (1) the ordination of female rabbis, much to the chagrin of traditionalists, (2) the Siddur Sim Shaloms containing alternative prayers with the matriarchs listed alongside the patriarchs, as well as (3) having gendered language in reference to God altered, so as to seem less gendered, and (4) moving to permit gay marriage and to allow openly gay men and women to serve as rabbis.Conservative Judaism, tolerates halakhic pluralism, as exhibited by the wide range within Conservative Judaism of opinions on the topics of gender issues and same-sex marriage. While such pluralistic tendencies seem great, they have led to an intense decentralization and weakening of the Conservative movement. To the point of Conservative Judaisms keeping with tradition, Conservative rabbis are not permitted to officiate at interfaith weddings; however, interfaith families are generally welcomed with open arms into Conservative communities. To many, the future of Conservative Judaism looks bleak. In 1990, forty-three percent of Jewish households identified as Conservative; in 2013, only eighteen percent identified as Jewish just over half the number who identified as reform. This decline has been attributed to anything from intermarriage, to increased liberalization, to a shift in geographic orientation of Conservative-minded Jews. Regardless of the reason, the movement has been in decline for decades.In order for Conservative Judaism to begin to regain traction, it must decide its values and stick to them. The Conservative Movements desire to embrace change is admirable, but has taken over the message of the movement. No longer is Conservative Judaism the home of tradition and change, it is the home of change, with bits of tradition sprinkled in. In fact, with the exception of the matter in which Judaism is practiced in their respective camps and youth groups, little separates todays Conser vative Judaism from Reform Judaism. USY and Ramah have long been lauded as the future of Conservative Judaism, but this belief has not yielded anything substantial. The youth are not at fault for their lack of production. Conservative Judaism, in an effort to embrace the belief that youth are the future, has built a youth empire, but has almost entirely neglected the adults of the movement. This has left Conservative Jews to fend for themselves, once they have aged-out of youth activities. Conservative Jewish young adults, feeling lost and abandoned, have flocked towards Modern Orthodox and Reform Judaism, whose movements have reaped the rewards of the Conservative Jewish youth machine, leaving little to sustain Conservative Judaism. If Conservative Judaism is to escape its impending doom, it must diversify its offerings and solidify its views. Youth empowerment is only effective at sustaining the movement if the movement is concrete enough for the youth to help to sustain it. Recen tly, the heads of two of the three main organizations within Conservative Judaism, the United Synagogue of Conservative Judaism (USCJ), and the Rabbinical Assembly (RA), have announced they will be stepping down. This appears to be an invitation for change in the beliefs of the movement, but Id posit the path to success lies instead in this being used as an opportunity for growth in both the quality and quantity of Conservative Judaisms offerings. Once, Conservative Judaism has built for itself a platform upon which to stand, its decline will be replaced with an impressive trend of growth, leading to its once again standing as the most welcoming and influential branch of Judaism in America, and in the world.