Social Control Of Cyber Space Essays - Cybercrime, Computer Security

Social Control Of Cyber Space Social Control of Cyberspace B. Pereyra Our nation's infrastructure is daily becoming much more of an abstract environment due to the use of organized cyber criminals hacking away at our super computer information systems. They are generating unpredictable challenges for law enforcement in discovering the unethical abuse on computer systems and a concentration on the young topic of cyber terrorism threatening our criminal justice system. Our law enforcement continues to invent newer methods to function and learn from this new social phenomenon and define cyber terrorism activity as motivation by the rapid growth of technology as a challenge, dominance, and as pleasure to obtain privileged information for illegal use to intentionally harm others and our information networks as well. Therefore, it is of relevance to explore the behavior of a computer hacker and a cracker; including the control, response, and the appropriate measures to combat this new crime wave, and how the academic community, courts, police, and the scient ific government are approaching this radical form of crime. On October 25th, 1983, a hearing was formed by the U.S. Congress on the issue of computer security in the federal government and the private sector. The hearing discussed the level of importance on how serious the United States Government must become in learning to monitor the use of computers and Internet through several knowledgeable witnesses. Susan H. Nycum, an attorney representing Gaston, Snow and Ely Barlett firm's computer high technology group defined computer crime as: any illegal act where a special knowledge of computer technology is essential for its perpetration, investigation, or prosecution (Nycum, 15). Nycum also added before the committee that computer abuse falls into four categories that follow. The first category is abuse like financial fraud and theft, incidents of theft of money from financial institutions or goods from businesses. The second is information fraud and theft. Information can be data, such as business secrets stored in computer systems, valuable to computer programs and data about individuals. The third category is theft of services. For example, systems hackers who use computer time to look around or employees who run entire profitable computer enterprises, such as service bureaus on the company or agency computer systems are examples of this kind of abuse. Lastly, vandalism, where computers have been damaged or destroyed as have databases and programs to perpetrate crimes. In addition, Nycum also points out that computers are involved in several ways as tools or objects for an attack. For example, international terrorists have used bombs and submachine guns to attack at least 28 computer centers of multi national companies and government agencies in Italy and France over the past years. A misguided employee of a U.S. company firebombed a computer of a competing company for the purpose of giving his employer a competitive business advantage. Furthermore, a computer can be the subject of crime by providing the automated mechanism to modify and manipulate new forms of assets, such as computer programs and information representing money. For example, bank frauds have been accomplished by manipulating the system to transfer small amounts of money from one account, which is later withdrawn. This is known as the salami effect, where near the end, after slicing the intruded account, the complete account is exhausted by all the small transfers or withdrawals. Bogus accounts have been created in computerized delivery or accounts payable systems to which goods have been shipped or money paid by financial institutions and retailers. Changes to computerized data have resulted in inflation of inventories in credit ratings, employment reviews, coll ege and school grade records, etc. Lastly, a person can use a computer as an instrument for conducting or planning a crime. A perpetrator modeled his crime on a computer to alert him to the amount of activities he could engage in without attracting attention to his deeds, and later used the computer as a management tool to keep track of the activity, or even aid a stockbroker to produce forged investment statements to show huge profits to deceive his client and steal millions. Thus, the cyber criminal can only use the symbol of the computer to intimidate or deceive others. An example would be to convince his victim that he

From the Sword to Wisdom †Theology Research Paper

From the Sword to Wisdom – Theology Research Paper Free Online Research Papers From the Sword to Wisdom Theology Essay Kendo, the Way of the Sword is a uniquely Japanese expression of Zen and its ultimate principle in rational reality. It was believed that the principles and practices found in the daily elements of the swordsman where not only principles of a chosen career but actual expressions themselves of Zen. In the ‘Way’, the Samurai’s art of combat was not just the application of Zen principles learned from a master, but was itself a living expression of the pure mind transmission of Zen. For the swordsman, obstacles like strategy, death, and technique where all intrinsically bound in the nature of Zen. As such Zen was not a philosophy for combat but was combat itself, combat against the mind, combat against the opponent, combat against oneself. It is in this intrinsic nature that the Japanese ‘Ways,’ not only of the sword, but also of Tea or Calligraphy, are reflections of Zen and Zen is a reflection of daily life. In Japanese culture, the expression of Zen is intertwined in daily life. This expression is reflective of the subtle yet intrinsic link between the spiritual and mundane world unique to the Japanese. Like Zen, the Japanese see no distinction or separation between the Buddha-mind and the elements of daily life. This unique world view is expressed no where better than in ‘Do’ translated as the ‘Ways.’ In these Art forms, simple daily tasks express the principles and spirit of Zen itself. In these ritualistic practices, the enlightened mind is cultivated and expressed in the Ways. ‘Do’ comes from the Sanskrit term ‘marga’ which means ‘path to enlightenment.’ For the Japanese ‘Do’ has come to define a group of practices which are all considered ‘Ways of Life.’ From â€Å"Sado: The way of life of those who practice the tea ceremony, to ‘Kado: The way of life of those who practice the art of f lower arranging † these practices are paths to reach Zen enlightenment. â€Å"Expression of Zen inspiration in everyday activities such as writing or serving tea and in knightly arts as fencing, came to be highly regarded in Japanese tradition. In the end, some of them where practiced as spiritual training in themselves. † The practice of Zen found a natural reflection in the practices of certain arts, the Buddha-mind of Zen was the same ultimate mind in ‘Do.’ As a result, the pursuit of Zen enlightenment in Japan, was not just one of monastic endeavors but because of the nature of Zen, found its reflection and pursuit in the different ‘Do.’ The practice of ‘Do’ is one of experience, and like Zen can not be realized by study alone. ‘Do’ was the active embodiment of Zen in all aspects of the practiced art. ‘Do’ is not any practice like that of politics or fighting but what separated ‘Do’ apart is the principles by which it is practiced. The intent is not the immediate results of victory or skill but is the cultivation of purity of ones mind, a focusing of action to express the active state of enlightenment itself, reflected in the art. When observing Kendo, one may focus on the practitioners speed or style of attack, for one who does not know ‘Do’ the technique is all that can be seen. The mindset to be cultivated in the ‘Ways’ is the same mindset of Zen. Like Zen, the Buddha-mind can not be grasped by shear memorization but must be cultivated. In Kendo, the Buddha nature is a realization through a balance between practice and mind, technique and realization. ‘Do’ is the cultivation and realization of oneness of the mind and body that is an intrinsic part of Zen. As such, practicing the ‘Ways’ serves as a real world embodiment of the divine reality. Zen focuses on seeking the spirit over that of truth, which could only be done through direct transmission of the Buddha-nature from one mind to another. Only through real experience was one able to know reality with the Buddha-nature. As a result logical truth like that of science was as empty as a cup without water. For Zen, one had to attain the understanding of reality of the Buddha-nature. Practice was like the empty cup, Buddhahood was that which fills the cup. â€Å"It came only through the disciples own experience and insight, usually viewed in Zen as a suddenly dawning awareness of the true Buddhahood within ourselves. † This element of realization in the disciple, not through reading or discussion of ideas, but the realization of the living idea was a n important connection. It was not only the authority through practice of ‘Do’ but also embodies the link between the peaceful arts of Zen and that of fighting. Zen did not focus on scripture or images but was experiential. In the fighting arts this is an intrinsic element. The Samurai faced death at every turn and their technique involved the sword. For the Samurai the daily reality was death and as such there was no place for dwelling on words or statues. One fought and either lived or died. Truth and salvation lay in one’s own capabilities. Truth was active and existential. Zen, because it was of the same nature, was undeniably applicable to the reality of the swordsman. For the Samurai, as well as Zen, words on pages where empty symbols which had no significance in of themselves. Sutras could not win a battle, only proper cultivation of the mind and body could result in victory. â€Å"To free themselves from the instinctual attachments to life, the samurai t urned to Zen as a religion of will rather than learning. † The cultivation of Zen in the ‘Way of the Sword’ embodied the ideal of oneness of mind and body. When this is perfectly and truely attained then tension, fear, falsity, and even technique are replaced by the balance of calmness and alertness. The goals of both Zen and the sword are the same and have found in each other a unified expression. Zen and Kendo are unified because the realities of both are not found in words but action. The balance of mind and body which is found in both Zen and Kendo does not come about by constant practice and gaining of skill. Balance like Zen itself, must be cultivated through experience and practice. In Zen as well as Kendo there are stages that the disciple must pass through. In these stages one gains but at the same time must loss in order to advance. This simultaneous gain and loss is the process of the Zen experience. As one practices, knowledge and skill is gained. One becomes familiar with the practice and adapts to it. In Zen, practice, through meditation and Koans, results in familiarity and learned concepts. A student may read a Koan and dwell on a possible answer, intellectualizing the question and preparing an answer. The same happens in Kendo. Through practice, the swordsman learns ways of swinging and footwork, which he uses in developing strategy. Though these skills may help to intellectually understand the physical forms, it is only an intellectual interpretatio n in which there is no ultimate value. For in Swordsmanship. Skill does not dispel death, it does not dispel fear. Skill can only get one so far. â€Å"When the opponent strikes, he instinctively struggles without calculation. But as soon as his training starts, he is taught how to hold the sword, where to place his mind, and many other techniques, which make his mind stop at various places. Thus he loses his freedom of movement. † When someone is taught how to hold the sword then they will try and use this technique in the future. When they were not shown a technique they reacted without concentration on how they where holding the sword but only on using it. This is part of the stages that not only the samurai must pass through but also the Zen practitioner must break free from in order to perfect the art. In the beginning the disciple does not poses technique, the student reacts by instinct, not skill. In the second stage the disciple reacts with technique but has lost inst inct. In the third stage the disciple must react with instinct using skill. To truly know the true mind of Zen, one is not limited by intellectual structures of understand but experiences and reacts unencumbered by fear of death or strategies for victory. The Buddha-nature sees untainted by these limitations and the master comes full circle and reacts with the mind of the beginner. In order to master Kendo, the practitioner must face daily realities, which are not only relative to his art but are intrinsic obstacles in realizing the Buddha nature in Zen. In Zen, the way to cultivate true understanding is to know without knowing and see with out seeing. This approach, to the western mind may seem strange and dualistic, however the reality of this understanding is a central theme in both Zen and all of the ‘Do.’ The concept of Mushin is one of the central most important elements in the different ‘Do.’ Mushin is best characterized as ‘without heart, without mind. ’ it is the cutting off of all unnecessary thoughts. By stopping all unnecessary ideas and perceptions, one is free to act instinctively using the experience they posses unfettered by misconceptions and misinterpretations. â€Å"When thinking disappears there is not nothing but awareness of something which was in a way known all along. † We must cease to see t hings by what we have learned and know. These finite perceptions have not reality in the world itself and are a false reality of what we believe the world to be. When we look at something with out stereotypes or beliefs, that spring from our mind, then we will know the nature of things in of themselves. When we focus on small elements of each situation we fail to see the situation as a whole. We believe that the small part we possess is actually the whole itself. In this seeing we believe we are seeing the whole when we are only seeing a part. The concept of Mushin is to see something unfiltered by desire or fear but to see with out seeing, to know with out knowing. We must direct our mind with the true mind, the mind of Zen, not with the mind of techniques like those learned in the martial arts. The secret of the martial arts, Zen and all the ‘Do’ is to learn to direct the mind and transform it into a mind directed by action. Mushin has been compared to a sneeze, when you sneeze, you do not contemplate it or intellectualize how you are sneezing but just sneeze. In the Shun Jin Mei, Mushin is described as thus â€Å"The highest way is not difficult but you must not make choices. You must entertain neither affection nor distaste. † As in Zen, Mushin is the concept by which the mind breaks through human thought and sees things as they truly are. Mushin is to act without desire for a certain outcome, to live life fully without delusions. It can best be seen as absolute passivity in action. The body reacts but the mind is still. In Kendo the practice of no mind allows the swordsman to react without focusing on anyone element of the combat. If the mind is distracted by anyone element of the situation then another more dangerous aspect may be ignored. For the samurai, the risk of death was assured in every combat. If one worries about how to swing the sword or whether the opponent will use a specific technique then the mind is focused. The point of Mushin is not to focus on any one element of the situation but to react naturally and instinctively. To hesitate could mean death, so it was important that one perceived all elements of a situation instead of just one. The true understanding of no-mind allowed the samurai to practice his art free of entrapment in delusions or tied down by intellectual desires. No-mind goes beyond finite concepts like death and birth and instead allows the practitioner to perceive the infinite in every situation. By not focusing on one element the practitioner can react to any one pa rt because all parts are with in their conscious. Takuan best describes this in his concept of ‘Immovable Intelligence.’ In his discourse, Takuan addresses a student’s questions on what the most important aspect is during combat. â€Å"When your opponent is at the point of striking you, let your mind be fixed on his sword, and you are no more free to be master of your own movements, for you are then controlled by him. This is called stopping, because you are made to stop at one point. † Takuan demonstrates how one can be defeated if they place their attention on one specific aspect of combat. By focussing on the opponent’s sword, their mind is ‘stopped’ at one point and so is not perceiving infinitely, but only one aspect of the entire situation. When death is at stake, No-mind becomes the armor that will protect you. This holds true for any single aspect, focusing on techniques of swinging ones sword will cause the mind to only focus o n the sword and not the opponent. If one must focus then it should be nothing at all. This emptiness as Takuan puts it is the ultimate goal of both Kendo and Zen. The practitioner must empty their mind. In this state, the opponent is empty and the sword is empty. There is no one part of the whole, but is itself a whole which con only be perceived as such. To try and perceive only part of the whole is to fail to perceive it at all and for the samurai this ultimately meant death. In emptiness the practitioner’s mind is not moving from one element to another, it is calm yet never at rest. â€Å"The moon has no intent to cast its reflection anywhere, nor does the pond design to lodge the moon. † The practitioner of No-mind-ness is like this analogy. They are like the moon, fixed in the sky but the reflection constantly moving back and forth on the water. The moon is a harmony of being never still and never moving all at once. It is this nature that one strives for not only in Zen but in all the ‘Ways’ as well. One must never be locked into one way of thinking or stopped on one aspect of something, in this constant of emptiness the practitioner is constant. The concept of ‘stopping’ is ultimately the nature of our deluded conscious and the result of suffering in Buddhism. When our mind focuses on one specific part of the whole, we fail to see the whole. This ‘stopping’ is the result of the perception of death and birth. Death and birth are perceived as constants when they are actually only part of a larger whole. We believe that death is a finality and thus our conscious places an extreme weight on it. However in Zen, death is not the ultimate part of our nature, but because we do not see with no-mind-ness we mistakenly believe it to be an ultimate end. All intellectualizing aside, death is a very important concept in all cultures, even that of Japan. It is perceived as a great barrier, which we can not break through. Death exists in the mind as something to be feared or questioned. For the samurai death was faced everyday and as such had to be overcome. If the samurai could not overcome the fear of death then his mind would forever ‘stop’ at death and he could never attain no-mind-ness. â€Å"To be always ready to face death, that is, to sacrifice oneself unhesitatingly when occasion arises. To do this, much mental and spiritual training is needed. † A samurai’s life was one of combat and as such death was assured. Death would come to one or both of the participants. The samurai had to overcome death and all the things that can result from it in the mind in order to succeed. Fear of getting hurt could keep the swordsman from giving his full attention or energy while swinging. Fear could result in hesitation and thus result in his death. Of all the ‘Do’, Kendo is most truly a reflection of the ultimate principles of Zen. In Zen one must let go of the concepts of death as ultimacy and perceive all aspects of life. For death is only one part and is not it’s total. The ‘Hagakure’ which means ‘Hidden under the Leaves’ ex emplifies the importance of the samurai to be able to sacrifice his life at any moment. â€Å"When the unconscious is tapped , it rises above individual limitations. Death now loses its sting all together, and this is where the samurai training joins hands with Zen. † The ultimate secret in the way of the sword is the ability to truly be unmoved by death and to make it as unimportant as any other fact in your conscious. To do this the samurai had to place death in his mind at all times and treat it like all other parts of the whole. Death was in the swordsman’s mind every morning and every evening. It was necessary to have it in the mind at all times so that every moment was treated as the last and as such, not even death could stop the swordsman. It is this fact that is key to Kendo. For the intention of Swordsmanship is to commit yourself completely to the job of killing the opponent. In Zen this act of committing oneself completely and wholly, free of moral concept s or rituals is it’s essence. In this, Zen and Kendo are of the same mind and nature and as such greatly appealed to samurai. â€Å"Those who cling to life die, and those who defy death live. The essential thing is the mind Look into this mind and firmly take hold of it and you will understand that there is something in you which is above birth-and-death and which is neither drowned in water nor burned by fire. † By living by the principles of Zen, concepts of life and death dim in the face of true perception of reality. Values placed on death like any other part of the whole of true reality loses it’s hold on the mind. By living each day as the swordsman’s last, the samurai did not fall to fear or hesitation in the face of danger but acted without question by ones instinct. To the samurai death was only a mental stumbling block to be overcome. In their practice of Zen the swordsman was trained to die the ‘Great Death’ of the delusionary worl d and be reborn to the true nature, the Buddha nature, which existed above death and life. Through Kendo one cultivate absolute strength as well as absolute wisdom, where every fight can be fought as if life where at stake. In order to cultivate this balance of strength and wisdom one must practice wholly the way and for all ‘Do’ that way is in Zen. The practice of Zen is found in the aspect of meditation, which is the practice by which emptiness is achieved and cultivation occurs. By practicing Zazen meditation, one can cultivate the proper attitude of mind, which is called ‘Hishiryo.’ Meditation occurs, not only sitting in the lotus position, but ultimately for Zen is the same mind in walking, breathing as well as fighting. For the samurai who must face death in everything at all times, Zazen is the embodiment of the cultivation. For the mind cultivated in Zazen is the no-mind, the mind that grasps the whole and is not stopped in the delusionary aspects. â€Å"In Zazen, every breath out is the one now, and it never comes again. † Zazen i s not only the cultivation of the mind but is the reality of the Buddha-mind, which exists in every aspect of the practitioner at every moment. To practice Zazen is to face death all the time, in combat or sitting in meditation. One can not rest during Zazen as well as during training because both are to be done wholly with out holding back. At the end of practice there should be no energy left, nothing at all left. To hold back would fail to live each moment as if it is your last. Zen meditation transcends the ego focused mind by redirecting it’s power to no-mind-ness. Zazen like the way of the sword is not just something to be practiced but is itself a reality that pervades everything. To practice Zazen is to never stop perceiving the whole, to never stop at death. It is itself ultimate reality. â€Å"Kendo meditation follows the same rationale observed in Zen: the anticipation of instant realization, e.g. enlightenment, through meditation is a delusion. The goal of both i s to build a new mental configuration. † Zazen is not a practice which ends with enlightenment but is itself, not only the process of awakening to the infinite, the infinite consciousness. As such there is not end to the practice of Zazen, for to cease Zazen would be to ‘stop.’ In Kendo this ideal is the same, the art of the ‘Way’ is itself the realization of the Buddha mind. To cease practicing the way would result in ‘stopping.’ In this aspect both Zen and Kendo seem to have not only the same ultimate goal but are also of the same nature. As such Kendo in all its aspects of Mushin, death and practice is itself an act of meditation. In Zazen, one sits to gain enlightenment and to live in ultimate reality. The practice of Kendo is itself Zazen, there is no distinction between Zen and Kendo. For Kendo is active meditation following the same path as Zazen and both grasping for the same mental understanding. In Japan the ‘Way of the Sword’ is not just a philosophy for combat. It is rooted in Zen so deeply that the boundary between the two seems to blur. This blurring is not coincidental or even accidental but is reflective of the subtle and important nature of Kendo. The ‘Ways’, not only that of the Sword but of Tea and calligraphy are themselves Zazen. The mindset cultivated in Zazen is the same as that cultivated in the ‘Ways.’ Kendo is defined by the same principles as Zen from the cultivation of Mushin to the facing of death in every aspect of consciousness. Kendo’s subtle nature of the connection of Swordsmanship and Ultimate reality is reflective of the subtle nature of Zen itself. For Zen is not a philosophy which is applied to daily life. It is not a separate ideal by which life is modeled or molded to. It is itself the reflection of the sacred aspect that is life itself which is reflected in every single nuance and turn in the sword of the Kendoist as well as the making of Tea. For the Japanese the ‘Ways’ are not reminders or pointers to sacred reality but is sacred reality itself. Bibliography Leggett, Trevor Zen and The Ways. Charles E. Tuttle Company. Vermont, 1978 Sayama, Mike Samadhi: Self Development in Zen, Swordsmanship, and Psychotherapy. SUNY Press, New York 1986. King, Winston L. Zen and the Way of the Sword. Oxford University Press, New York 1993. Suzuki, Daisetz Teitaro. Zen Buddhism and its Influences on Japanese Culture. The Eastern Buddhist Society, Otani Buddhist College, Tokyo, 1938. Musashi, Miyamoto. A Book of Five Rings. The Overlook Press. New York, 1974. Kiyota, Minoru. Kendo: Its Philosophical History and Means to Personal Growth. Kegan Paul International, New York. 1995. Random, Michel. The Martial Arts. Peerage Books, London 1977. Deshimaru, Taisen. The Zen Way to the Martial Arts. Penguin Group, New York. 1982 Ed. De Bary, William Theodore. The Buddhist Tradition in India, China and Japan. Vintage Books. New York, 1969. Research Papers on From the Sword to Wisdom - Theology Research PaperOpen Architechture a white paperThree Concepts of PsychodynamicEffects of Television Violence on ChildrenComparison: Letter from Birmingham and CritoCanaanite Influence on the Early Israelite ReligionMind TravelResearch Process Part OneMarketing of Lifeboy Soap A Unilever ProductInfluences of Socio-Economic Status of Married MalesThe Spring and Autumn

Marks and Spencer Essay Example | Topics and Well Written Essays - 1000 words

Marks and Spencer - Essay Example Strengths of Marks and Spencer, primarily is their assets. Many of their outlets are purchased when land inside metropolitan areas was not at a premium; as a result the value of these outlets has skyrocketed. Secondarily one of our key strengths is their image (also a weakness that I shall arrive at later) and their brand name, St.Michael. Finally their last identifiable strength is their market share (currently static at 13%) [5]. Their Weaknesses are, as mentioned already, the image and brand name. This is mainly because their target market is split into a number of segments, the most easily identifiable being: School Clothes; pre-teens; teens - 30; 30's - 40's; 50+. This diverse coverage means that they lack the Marketing Economies of Scale with which to target and cater for each of these specifically. In addition to this there is a certain amount of product association that occurs, in the same way Lexus is attached to Toyota, they can't shake the image of a post-war retailer from the minds of the younger people that they're targeting. Opportunities are present in their ability to reshape the firm. With the main segments of the market identified I believe positive steps could be taken to capitalize on this discovery [5]. They can use this information to re-brand certain areas to make them more focused on the individual segments rather than trying to nurture a "One product suits all" ethos. They cultivate a new strategy that makes us more individual. Threats to them still remain the use of Marketing Economies by our competitors. There is no way they can get these simply because of the range that our products are targeting. Other weaknesses include their recent bad press regarding treatment of suppliers which is magnified by their previously thought reliability as a top retailer [1]. The stock marketis a threat to them, mainly because their falling share price leads to less people being interested in purchasing our shares. Chapter 3: Factors Affecting Decision Making: 3.1 The threat of entry: Economies of scale e.g. the benefits associated with bulk purchasing. The high or low cost of entry, e.g. how much will it cost for the latest technology Ease of access to distribution channels e.g. Do our competitors have the distribution channels sewn up Cost advantages not related to the size of the company e.g. personal contacts or knowledge that larger companies do not own or learning curve effects. Will competitors retaliate Government action e.g. will new laws be introduced that will weaken our competitive position How important is differentiation This desensitises the influence of the environment. All they above questions are determinants for a competitor or a new firm to enter the market. Marks and Spencer is constantly bombarded with newer brands which are more consumers specific and focused. People perceive Marks and Spencer as being 'behind the times' and so they have to bring their image in line with the 21st Century in order to win back the customers they have lost to the likes of Gap, Next and USC. According to recent customer surveys, people believe that Marks and Spencer have no specific market. People have commented on the fact that they cannot identify with the store because Marks and Spencer

Influences Affecting Consumers - Evaluating Basic Marketing Techniques Essay

Influences Affecting Consumers - Evaluating Basic Marketing Techniques - Essay Example The marketers use the trade mark James bond theme so that the people can actually identify the ads from the theme music itself. Stimulus generalization refers to the ability of the individuals to generalize the stimuli. This is mainly used by the smaller brands that mainly deal with â€Å"me too† products. This helps the marketers of the smaller brands to create association with the major brands leading to brand recall and awareness (Brown, 2009). Co-branding is being used by the marketers increasingly now days to develop awareness and stimulate sales. At the most basic level the businesses used this approach to suggest enhancement of the present product lines and on a more complex and sophisticated level co-branding also used to create and position a launch a new product. One of the prime examples could be Adidas and Polar Electro. Both Adidas and Polar Electro created project fusion that integrates heart rate, distance and speed monitoring product into the sports apparel. Apple and Nike developed Sports kit which is a wireless system that allows shows to talk to an iPod. One of the most important changes in the world of marketing has been the proliferation of the brand extensions. Managers mainly use brand extension under the assumption that the brand association such as the quality, ability, status and reliability would affect the extension. One of the major advantages of brand extension is the reduction of new product launch. By launching a new product under the brand name of an established brand helps the marketers as the product due to the established brand name would already have high degree of association. One of the major examples of brand extension is of Bisleri. Originally Bisleri used to be delivered in one little bottle, but recently Bisleri has shown a wave of innovations through extensions. The example above shows how Bisleri was able to add new product by using the concept of product line variation and brand extension. In this

Why Most People Oppress Others because of Their Different Ethnicity, Essay

Why Most People Oppress Others because of Their Different Ethnicity, Race or Gender - Essay Example A theorist and feminist writer; Gloria Anzaldua’s works were of vital significance for the last two decades. Her work should be noted that it is now anthologized systematically in different compositions that reach different audiences on an annual basis. Her theory of Mestiza and borderland identifies the fuller theory of a culture which is different and broadly deployed in most disciplines and lecture halls. In most lecture halls across the state, most students read the chapters and excerpts from her Borderland text. Anzaldua’s work serves in a primarily essayist fashion. She explicitly shows that an individual’s act of writing assists the person in identifying and expressing his or her identity complexities. Anzaldua described her strong belief in the need for individuals to form coalitions in their different groups. My choice of Gloria Anzaldua’s literary works in her anthology of essays and poetry; Making Face, Making Soul: Haciendo Caras include: Borde rlands/La Frontera, La conciencia de la Mestiza, The Homeland, Aztlan/El Otro Mexico, How to Tame a Wild Tongue and This Bridge Called My Back: Writings by Radical Women of Color. They are all arranged in order of significance. The first three literary works are some of Anzaldua’s best works and stand out from the other two. Anzaldua understood that individuals have diverse ideas and identity and that inter-sectionalism often creates conflicts between different people (Garci?a, 2006). Thesis Statement: Anzaldua understood and recognized the different ways that people use to oppress others, and the constituents that were overlapping their identity. Literary Works: Borderlands/La Frontera: One of Anzaldua’s outstanding works was Borderlands/La Frontera, which was published in the year 1987. Borderlands traces back to the personal and historical journey of people who are on the border between the United States and Mexico. Additionally, it talks about the political, spirit ual and the European socioeconomic impact that they have on conquering the indigenous and marginalized people on the borderland. All the contributors in Anzaldua’s works got affected by Anzaldua’s willingness to face her personal risks. Through Anzaldua’s acts and words, people learn to take risks on their own. These are the risks that form blurred boundaries and the identities challenge people’s ways of thinking (Anzaldua, 1987). By use of her words, she invites critics to engage with her theories and how they impacted on her life and work. In bridging, the contributors explore and discuss on Anzaldua’s spiritual and intellectual contributions of how new bridges are created through the community and diverse disciplines. The contributors and Anzaldua represented numerous generations of diverse ages of the twenties to seventies. This connection among many people could be seen in Anzaldua herself. Anzaldua’s words have touched most of the cont ributors separately.  

Equivalents In Little Man Computer

Equivalents In Little Man Computer -There are two different registers .MAR keeps address and MDR takes the content and read from the memory which was indicated by the MAR. These each memory location has an address. These address are identifiers them and the data which is stored there, only as each mailbox in the LMC has both an address. Slip of paper including the data stuffed into the slot. 9.19) Describe the steps that occur when a system receives multiple interrupts? -If we encounter with multiple interrupts, first interrupt makes a suspension of the program executing at the time, memory of programs critical parameters and transfer of control to the program which are handles the determined interrupt. After first interrupt, the second interrupt occurs. Second interrupts priority is compared to that of the original interrupt. When its priority is bigger, it gets precedence and the original interrupt program is itself suspended. In the contrary, processing of the real (original) interrupt keeps going and the new interrupt is caught on till the original interrupt program is complete. If the higher priority interrupt process is completed, the lower interrupt is processed. When any interrupts do not occur and when any interrupts result do not occur in the suspension of all CPU processing, control eventually turn back to original program which then resumes processing. Generally, multiple interrupts cause in a queue of interrupt handler programs. These p rograms are executed by priorities associated with each interrupt. 11.19)Carefully explain the differences between a client-server network and a peer-to-peer network. Compare the Networks in terms of capability and performance. -There are many big diffarence between a client-server and a peer-to-peer network. Firstly a peer-to-peer network do not has a central server. Each workstation on the network shares its files equally with the others. There is no central storage or authentication of users. On the other hand, there are allocate dedicated servers and clients in a client/server network. Via the client workstations, users can find lots of files that generally stored on the server. The server will determine that users can reach the files on the network. Peer-to-peer network is very usable because it can be installed in your homes or in a very small businesses. Employees can interact regularly there. On the other hand they are very expensive to set up and they gives almost no security. However, client-servers networks can become big to you need them. Millions of user support it and offer elaborate security measures but it is very expensive. When we compare two networks we can see that Peer-to-peer networks has: any PC is an equal participant on the network, PCs are not reliant on one PC for resources like printer, access to the network is not centrally controlled, operate on a basic PC OS, generally simpler and cheaper. Client-servers: A PC acts as the network controller, A PC controls access to network resources, network reach and security are centrally controlled, Need a special OS, generally more complicated but give the user more control. 11.21)Clearly and carefully discuss each of the advantages of clustering. -Clustering is two computers are in interconnecting and can create a solution when a problem occurred. One of the most important advantage of clustering is that if one of the computer has a fail, another computer can see the problem and automaticly recovery this problem. The users see no interrupt of access. Clustering computers for scalability include increased application performance and it has support of a greater number of users. It can cause ability to perform maintenance and upgrades with limited downtime and easily scale up your cluster to a maximum of seven active Exchange Virtual Server. 8.8)Carefully discuss what happens when a cache miss occurs.Does this result in a major slowdown in execution of the instruction? If so, Why? Cache miss means that cache controller can not do true fill the cache via the data processor acculy needs next .Cache misses slow down programs because the program can not going on its executing till the requested page is fetched from the main memory. In other words, The first cache miss will recompute the data, another request will get a cache miss and also recompute. As a result, this situation added calculation might slow down the whole system leading you to a loop. 7.14)As computer words get larger and larger,there is a law of diminishing returns:the speed of execution of real application programs does not increase and may,infact,decrease.Why do you suppose that this is so? Firstly we have to know marginal utility for understand to deminishing returns. The law of diminishing marginal utility helps people to understand the law of demand and the negative sloping demand curve. If you have something less, the more satisfaction you gain from each additional unit you consume. For instance; when you eat a chocolate bar, it taste is sweet and you were satisfied. However, when you continue to eat chocolate ,its taste started to disgusting for you and your pleasure will go decreasing. Another example can be classical System processors (CPUs). They are generally priced in an exponential manner: the fastest CPU available at any given time is so expensive, and then prices decrease quickly as you go down in speed yet, the increase in performance by getting a CPU thats a little bit faster is very slight. 7.16)Create the fetch-execute cycle for an instruction that moves a value from general purpose register1 to general purpose register2.Compare this cycle to the cycle for a LOAD instruction. What is the major advantage of the move over the LOAD? For moves: REG1 -> MAR MDR -> IR IR -> MAR MDR -> REG2 PC + 1 -> PC For load: PC -> MAR MDR -> IR IR -> MAR MDR -> A PC +1 -> PC The move fetch-execute cycle is beter because it is faster than LOAD because it occures between two registers. Registers are always faster than main memory. 8.11) a) Suppose we are trying to determine the speed op a computer that executes the Little Man instruction set. The load and store instructions each make up about 25% of the instructions in a typical program. Add, subtruct, in, and out take 10% each. The various branches each take about 5%. the halt instruction is almost never used (a maximum of once each program, of course!). Determine the average number of instructions executed each second if the clock ticks at 100 MHz. The  load  and  Store  Ã‚  take  five steps .The Add  and Subtrack also require five steps, IN and out  require four , SKIPs require four, and JUMPs require three. Then atypical  program  mix requires S = 0.25 (5  +  5) + 0.10 (5  +  5  + 4 + 4) + 0.05 (4 + 3) = 4.65 steps per  instruction  on average. If the clock ticks at  10  MHz., the number of  instructions  executed in a second, N = 10,000,000 / 4.65 = approximately 2.17  instructions  per second. b)Now suppose that the CPU is pipelined, so that each instruction is fetched while another instruction is executing. What is the avarage number of instructions that can be executed each second with the same clock in this case? With pipelining,  each  instruction  is reduced by the two steps required for the fetch. Then, N = 10,000,000 / ( 0.25 (2 + 2) + 0.10 (2 + 2 + 1 +1) + 0.05 (2 + 1) ) = approx. 5.7 million IPS 8.18) Some systems use a branch prediction method known as static branch prediction, so called because the prediction is made on the basis of the instructer, without regard to history. One possible scenario would have the system predict that all conditional backward branches are taken and all forward conditional branches are not taken. Recall your experience with this programing in the little man computer language. Would this algorithm be affective? Why or why not? What aspects of normal programming, in any programming language, support your conclusion. Little man algorithm can be affective for branch prediction method, because it is suitable for pipeling. Witout branch prediction,users have to wait till the conditional jump instruction has passed the execute stage before the next instruction can enter the fetch stage in the pipeline.You can avoid this waste of time via the branch predictor attempts. 7.6) Most of the registers in the machine have two-way copy capability; that is, you can copy to them from another register, and you can copy from them to another register. The MAR, on other hand, is always used as a destination register; you only copy to the MAR. Explain clearly why this is so. -Addresses are always moved to the MAR; there would never be a reason for an address transfer from the MAR to another register within the CPU, since the CPU controls memory transfers and is obviously aware of the memory address being used.

Analysis of the Movie, Disclosure Essay -- Disclosure Movies Sex Films

Disclosure is a drama/thriller. The genre for this movie states, â€Å"Sex is Power†. Tom is a happily married man, a successful computer expert, and works for a major computer company â€Å"Digicom†, which is about to merge. He believes he is going to receive a promotion because of all his devotion and work for the company. Instead the job goes to Meredith, who is from another plant and with whom he was romantically involved in his bachelor days. She is now his new boss, who is very aggressive, sexy and dedicated to destroy him after he refuses to have an affair with her. She files sexual harassment under false pretenses, he charges her on the same charges however he is telling the truth. Once this is over with, Tom needs to solve a major production problem set up by Meredith. He gathers evidence against her not only proving she was the one that sexually harassed him but also she was the cause of the conspiracy in â€Å"Digicom†. Meredith is fired and Tom contin ues his work for the company. Meredith and Tom have entered a race to be in control at the firm. In general both of them have to have similar personality traits in order to have reached as high as they have in the company. There have been various events that are the deciding factors of who will make or break it; their specific personality characteristics will be the deciding point as to who will come out on top. Both Meredith and Tom show internal locus of control. Internal locus of control is believing that their own behavior and actions are the leading reasons for your life’s outcome (pg. 45). They believe in working hard to move up and if they cannot accomplish something it is because they are not trying hard enough. Tom starts to waver between internal and external locus of control through out the movie. When he was on the fairy to work he met a man that had been laid off and gave him a card and told him to call about job possibilities. On his way home he saw the man that had been looking for a job and Tom did not talk to him, it seemed that since he was passed up for a promotion and was not guaranteed his current position he felt he would be looking for a new job too. He did not feel he was in control of things since he worked so hard and was passed up. Another turn in his locus of control was in the sexual harassment case. As things get harder with the sexual harassment cas e and his files are taken... ...it has higher level of authority and the reaction it had on the whole entire structure of the organization. Management styles and specific personality traits can also play a role in leading to rise or fall of someone’s career. In the end good moral tactics paid off and the organization was placed in the hands of moral management. Works Cited Hellriegel Don, Slocum John W., & Woodman Richard W. Organizational Behavior. Ohio: South Western College P, 2001 Internet Movie Database Ltd. â€Å"Disclosure†. IMD 2000-2001 http://us.imdb.com/Title?0109635 Disclosure. Dir: Berry Levinson. Baltimore Pictures. Videocassette. Warner Bros. 1994 CAST: Michael Douglas: Tom Sanders Demi Moore: Meredith Johnson Donald Sutherland: Bob Garvin Caroline Goodall: Susan Hendler Roma Maffia: Catherine Alvarez Dylan Baker: Philip Blackburn Rosemary Forsyth: Stephanie Kaplan Dennis Miller (I): Mark Lewyn Suzie Plakson: Mary Anne Hunter Nicholas Sadler: Don Cherry Jacqueline Kim: Cindy Chang Joe Urla: John Conley Jr Michael Chieffo: Stephen Chase Joseph Attanasio: Furillo Faryn Einhorn: Eliza Sanders