Osama Bin Laden and the Al-Qaeda Essay Example for Free

Osama Bin Laden and the Al-Qaeda Essay Osama Bin Laden is a militant Islamist and the founder member of Al-Qaeda organization. His father was a wealthy businessperson with a close link to Saudi royal family who after death, Osama inherited all the wealth. In 1996 and 1998, Osama issued two commands to the Muslims urging them to kill military personnel and civilians from the U. S. and its close allies until they stop supporting Israel and withdraw their military forces from Islamic nations. He has been named as the force behind U. S. embassy bombings in Tanzania and Kenya, and connected to September 11 U. S. bombing. In 968 to 1976, he joined an elite model school, and later he was exposed to Muslim unity teaching at Saudi schools and universities. Before the formation of alameda, Osama used to be a member of MAK 0rganizations led by Assam, which le left in 1988 after strategic differences with its leaders. According to Laden, he wanted an organization that would train, equip and lead its Arab soldiers to battles with the aid of Arab soldiers. Their differences came from Assam persistence to include the Arab fighters among the Afghan fighting groups. Instead of creating their independent fighting groups. Laden was not impressed with the idea and in 1990, he returned to Saudi Arabia as a jihad warrior, who was highly appreciated after helping bring down Soviet Union. At the same time, Iraq soldiers attacked Kuwait and bin laden was notified of the plan to fight back by non-Muslim soldiers, and offered to assist. However, he shunned the presence of non-Muslims fighters i. e. the American soldiers considering that the war was near the two holy cities Mecca and Medina. He started criticizing the Saudi leadership, a reason that made loyal family unhappy. They tried to silence him, hence he had no other option other escape to Sudan. He then started recruiting and training his soldiers, with the aid Sudanese government and family members. It is in Sudan where al Qaeda was born. Al Qaeda has been linked to several attempted attacks on U. S. these include: the 1992 bombing of the Gold Minor hotel in Yemen, which was intended to kill American soldiers staying in the hotel, on their to Somalia. Secondly, the organization was also linked to 1998 U. S. embassy bombings in Kenya and Tanzania. Lastly, the evidence reveals that Al Qaeda and bin laden were involved in September 11 attacks on U. S. , though no hard evidence was gotten. POLICY RECOMMENDATIONS: Terrorism is an occurrence, which can be overcome by clearly examining the conditions under which it occurs. These is attributed to fury and desperation that leaves them with no other option other terrorism and violence, no amount sanctions and war can quench these thirst. This leaves U. S. with only one option other to negotiate or at least giving in to their grievances. Instead of opting for double standards where it is in the forefront to punish those who violate human rights, yet when it comes to cases to Muslims human rights violation it gives a deaf ear. As long as the U. S.does not negotiate for peace between the Islamic and warring parties, then this problem is there to stay. At the same time, there is need to other countries in the fight against terrorism in terms of financial, military and relief provision, and at least to counter their moves as they are over the world. REREFERENCES Augustus Richard Norton (2007). Hezbollah: A Short History, Princeton University Press, New York. Emerson, S. (2002), American Jihad: The Terrorists Living Among Us, Free Press, Chicago. Hakan Ozoglu (1996) State-Tribe Relations: Kurdish Tribalism in the 16th- and 17th- Century Ottoman. Empire, British Journal of Middle Eastern Studies, London. James L. Gelvin (2005), the Israel-Palestine Conflict: One Hundred Years of War, Cambridge University Press, Cambridge. Laurence F. Bove, Laura Duhan Kaplan (1995), From the Eye of the Storm: Regional Conflicts and the Philosophy of Peace, Rodopi Press, Rodopi. Magnus Ranstorp (1996). Hezbollah in Lebanon: The Politics of the Western Hostage Crisis. St. Martins Press, Richard N. Haass (2005), Office of the Policy Planning Staff: Remarks to the World Affairs Council of Northern California, San Francisco, California.

Exploring Methodological Individualism Essay -- Psychology

Exploring Methodological Individualism ABSTRACT: I defend the truth of the principle of methodological individualism in the social sciences. I do so by criticizing mistaken ideas about the relation between individual people and social entities held by earlier defenders of the principle. I argue, first, that social science is committed to the intentional stance; the domain of social science, therefore, coincides with the domain of intentionally described human action. Second, I argue that social entitites are theoretical terms, but quite different from the entities used in the natural sciences to explain our empirical evidence. Social entities (such as institutions) are conventional and open-ended constructions, the applications of which is a matter of judgment, not of discovery. The terms in which these social entities are constructed are the beliefs, expectations and desires, and the corresponding actions of individual people. The relation between the social and the individual 'levels' differs fundamentally from that bet ween, say, the cellular and the molecular in biology. Third, I claim that methodological individualism does not amount to a reduction of social science to psychology; rather, the science of psychology should be divided. Intentional psychology forms in tandom with the analysis of social institutions, unitary psycho-social science; cognitive psychology tries to explain how the brain works and especially how the intentional stance is applicable to human behavior. The principle of methodological individualism in the social sciences has its origin in the Austrian school of economics and was introduced into the philosophy of social science in general by Friedrich Hayek and Karl Popper. Hayek was the first to us... ... the Aristotelian Society 76, 1-27. Rosenberg, Alexander (1980), Sociobiology and the preemption of social science. Baltmore: Johns Hopkins University Press. Ruben, David-Hillel (1985), The metaphysics of the social world. London etc.: Routledge & Kegan Paul. Stich, Stephen (1983), From folk psychology to cognitive science. The case against belief. Cambridge, Mass./London: MIT Press. Thornhill, Nancy Wilmsen (1991), 'An evolutionary analysis of rules regulating human inbreeding and marriage', Brain and Behavioral Sciences 14, 247-261. Tuomela, Raimo (1984), A theory of social action. Dordrecht etc.: D. Reidel. — (1995), The importance of us. A philosophical study of basic social notions. Stanford, Cal.: Stanford University Press. Watkins, John (1952), 'Ideal types and historical explanation', British Journal for the Philosophy of Science 3, 22-43.

Accidental Buddhist Essay

I’d never heard of this book before I started this class. I’ve always been interested in the nature and customs of different cultures in other countries. That may be one of the reasons why I took this class. I believe another reason is that I had already taken Western Religion and wanted to learn more. This book didn’t really spark my interest at first but after I got to reading it I seemed to keep going back to it and reading more. In the book the author Dinty Moore takes a year and begins to ponder the shift to Buddhism. He does this along with a couple other Americans. Along with some other things that he does he got to a strict Zen Monastery and a loose Theravada Center. Moore also interviews experts and visits a pair of struggling cushion makers. The author gets the extreme honor and pleasure of being able to ask the Dalai Lama a question when he attends a talk at Indiana University. This inspires a little of his own quest for meaning after the God from his childhood left him for the most part but also left a sense of suffering. His travels proved worth while and often modestly told exploration of one mans mid-life quest for something that was spiritually missing. This book moves more towards the less visible and un-promoted side of how Buddhism is starting to filter into today’s American life. For Moore this fits better than the shaved head, mantra chanting, and incense wreathed thought that most Westerners have associated with Dharma. The author looks for something or someway for him to replace what he lacked from his childhood faith. In the book, he seeks guidance towards confronting and being able to answer the big questions that leave us dissatisfied and wanting more information. My favorite parts of this book were Chapters 6 â€Å"Catholic Boy Zen† and 9 â€Å"The Plain-Spoken Theravada. † In Chapter six the author talks to Fr. Robert Jinsen Kennedy who is a Jersey Jesuit that combines Zen and Catholicism. Their intelligent conversation addressed the lack of maturity in ways that Catholicism has been presented to those who came from his generation. There were the last ones to get the pre-Vatican II version of the negative â€Å"thou shalt not† mindset which was combined with a simplified version of God and Jesus that was manufactured for an easy transmission to about a billion followers. Moore acknowledges that his current attraction towards Buddhism may be an overreaction to the Catholicism from his childhood. Even the Dali Lama’s own caution for Westerners not to over romanticize Buddhism as opposed to their â€Å"Judeo-Christian† mentality hits a nerve as the author listens to the Tibetan leader respond in Indiana to his own question. Inside Chapter Nine it reveals a growing comfort with Dharma. Moore takes pains not to glamorize those who adapt to Buddhism. Being well-read in this field his sources remain largely invisible and he aims for an accessible jargon-free presentation that anyone can understand. The author concentrates on overcoming his â€Å"rock† with in, his resistance and his angst, his entrapment in the cycle of suffering, and keeping his anger in. this is similar to many Irish Catholic males of at least a certain age and upbringing. Everything that has happened in his life has compelled him to look for what is missing and wanting to find out more about Buddhism. Moore attempts to get over the thing that permeates our mental habits which he calls the â€Å"if only† postponement of happiness. The author compares this to missing the sights and sounds of a hiking trail because your rushing down it eager to finish. He also compares it to him driving down the interstate thinking of how the vehicles engineering detracts from distractions but it also blurs any sense of the journey’s own beauties and discoveries. One of the things that challenge Mr. Moore to slow down and appreciate wisdom is his fear that forty-five years of work and the worry of twenty years over lost opportunities will zip past him. The author knows full well a few hours of practicing Buddhism over a years’ time won’t bring on dazzling illuminations. However, after he attends a second Zen retreat gets a glimpse of more than he had in the beginning. He tries as a mediator to silence the restless â€Å"monkey man† inside, before calming down: â€Å"Maybe enlightenment is when the monkey just sees the sunset and when the sunset ends that monkey just looks at the stars. Another thing Moore brings up is that â€Å"You can’t slow the brain down with a few brief attempts any more easily than you can stop a speeding freight train with a white picket fence. † To the authors astonishment he adapts well to being able to sit still. Even though there are no dramatic changes in his life he grows calmer, more equitable, and perhaps become a lot happier. Instead of being a self-promoting journey towards insight this book ends up being very quiet. If this book were found at the right time and in the right mood it should be satisfying to a patient and quiet seeker. However, this could be too much for the eager inquirers to handle. Concerning whether God exists or not Moore realizes that he isn’t going to worry to much about it. â€Å"If God does in fact exist, I should live my life according to the principals of kindness, compassion, and awareness. Even if there isn’t a God the same principals apply which is his summation of an intimate Buddhist perspective. † I recently had the opportunity to go and see Dinty Moore speak here at Sinclair. I learned quite a lot about him during his talk starting with that he was born in Erie, Pennsylvania. One of the things that I learned about him is that he sees writing and Buddhism as being connected. While Mr. Moore was on his journey to finding himself he traveled around the country. I learned two aspects of Buddhism are you can’t control outside aspects and you can control the reaction people have. He informed the group that came to see him speak that after writing the book he became a writing teacher. He also let us know that to him Buddhism and other religions have wide similarities.

What Is A Relational Database. “A Relational Database Is

What is a Relational Database â€Å"A relational database is a collection of data items organized as a set of formally-described tables from which data can be accessed or reassembled in many different ways without having to reorganize the database tables. It was invented by E.F. Codd in 1970.† (TechTarget, 2006) A simpler definition of a relational database is a self-describing group of related tables. There are three ways to modify a table. We can insert a record, delete one, or update a record, already in the table. When you create a database, you can set up business rules. Business rules become part of the database. These are called constraints, or Referential Integrity Constraints. When you relate tables together, you must have†¦show more content†¦Databases allow companies to store virtually any type of data. They have high speed and low cost. Computer reports for job statistics along with automatic updates allow for increased speed and efficiency. And now, small business owners c an use the cloud for database functionality. Main components of a Relational Database The main components of a relational database are rows, columns, and tables. The tables are known as relations, or files. The rows are called tuples, or records. The columns are called attributes, or fields. In order for a table to be a relation, rows must contain data about an entity, or something. Columns must contain data about attributes of the entity (quantity, tax, etc.), and cells must contain a single value only. All entries in a column are of the same type. Each column has a unique name, and no two rows can be identical. The order of both the rows and columns is not important. The other components of a relational database are forms, queries, reports, and also macro and module. A macro is a sequence of instructions that we give a single name to- it can provide extra features and functionality, and the module is written in a programming language and then run when need be. It also lends extra functionality to the database. The forms are used to enter one record at a time, the queries are used to search through the data for the answer to our question, and the reportShow MoreRelatedWhat A Database Is, Features Of A Relational Database, And The Benefits Of Relational Databases1659 Words   |  7 PagesIntroduction: In this report I am going to explain what a database is, features of a relational database, and the benefits of a relational database, purpose of primary keys and how they are used to build relationships, and I am also going to focus on, what are foreign keys and how they are been used, explain referential integrity and finally, how to apply referential integrity. I am also going to backed up my views and opinions with the valid references. 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