Learn How to Conjugate Monter (to Climb) in French

Learn How to Conjugate Monter (to Climb) in French A very useful verb, the French  monter  means to climb or to go up. You can imagine how many times youll use it, which is why its important to study how to conjugate it so you can say I climbed or he is climbing in French. This lesson will show you how to do just that. Its also important that you do not confuse  monter with  montrer  (to  show). That one  r  can make a big difference in the meaning of your sentence. The Basic Conjugations of  Monter In French, the conjugations of verbs are more complicated than they are in English. While we can use -ing  for the present tense and -ed  for most past tense uses, French requires a different form of the verb for every subject pronoun within each tense. While that does give you five more words to learn for each of the present, future, and imperfect past tenses, they are easier if youve studied similar words. Thats because  monter  is  a  regular -er verb, meaning it uses the same infinitive ending as the majority of French verbs. With each new one you learn, it becomes a little easier to memorize those youre not familiar with. To study the conjugations of  monter, use the chart to match the subject pronoun with the tense of your sentence. This will indicate which ending is added to the verbs stem (or radical),  mont-. For example, I am climbing is  je monte  and we went up is  nous montions. While that seems simple enough, youll definitely want to practice these conjugations in context. Luckily, there are many common  expressions with  monter  for you to use. Present Future Imperfect je monte monterai montais tu montes monteras montais il monte montera montait nous montons monterons montions vous montez monterez montiez ils montent monteront montaient The Present Participle of Monter The  present participle  of  monter  is  montant. Youll notice that this was formed by adding -ant  to the verb stem, another rule that applies to almost every regular -er  verb. Monter  in the Compound Past Tense For the past tense, the  passà © composà ©Ã‚  is an alternative to the imperfect. This is a compound conjugation, so you will need the  auxiliary verb  Ãƒ ªtre  as well as the  past participle  montà ©. The phrase comes together quite easily. Begin by conjugating  Ãƒ ªtre  into the present tense appropriate to the subject, then allow the past participle to indicate that someone has already climbed. For example, I climbed is  je suis montà ©Ã‚  and we climbed is  nous sommes montà ©. More Simple Conjugations of Monter There will be times when you may need to question whether the act of climbing took place or not. For those occasions, you can use the subjunctive. Similarly, if someone will climb only  if  something else happens, the conditional can be used. Though you might not need either the passà © simple  or  imperfect subjunctive, these are good to know. However, theyre used only on occasion, so they do not need to be a priority. Subjunctive Conditional Pass Simple Imperfect Subjunctive je monte monterais montai montasse tu montes monterais montas montasses il monte monterait monta montt nous montions monterions montmes montassions vous montiez monteriez monttes montassiez ils montent monteraient montrent montassent For direct commands and other short sentences, you can skip the subject pronoun and use  the imperative  form  of  monter. Simplify it to  monte  rather than the more formal  tu monte. Imperative (tu) monte (nous) montons (vous) montez

Bhavnath Temple Case Study

R. D. Introduction: The case is all about an increasing irrigation facilities after independence but there was certain problems with the removing location of BHAVNATH TEMPLE which is between the dam and people don’t want to change place of temple with that there are some other issue also there. After independence in 1947, the both central state government want overall economic development. In undivided Bombay province a proposal given to build dam on river. It calculated 4700 million cu. ft. Water to develop 92000 acre of land, In 3 district. To do that 8 villages are totally submerged and resettled at other place. This all require to providing new livelihood to people. The reservoir was to have catchments area of 230 sq. miles. The average rainfall was 34†. In this 1 plan the F. S. L. , was 592 H. F. L. was 596 and R. L. was 601. Directed irrigable area was 19300 acres and the indirect irrigation flow to some 73600acre. It yields 15. 83 lacks revenue per year. Agricultural production increase as 30400 tons. It was 147. 74 lacks. This project was fully feasible in the eyes of government. If plan 1 was accepted than temple was saved by using gates to save from flood. After making 1 proposal government made 2 proposal. In that, if all of three levels rose so that ultimate capacity raise to 1000 million cu. Ft. in that F. S. L. 595 H. F. L. 606. By doing this the agricultural production increasing and irrigation facilities provide to larger areas. But in 2 plan temple could not be saved but people remained adamant in there demand. IN 1960 state of Bombay bifurcated and now Gujarat PWD department began to think about reopened the plan again. They find this scheme was good for development. The problem is that what should do to become success of this plan. Objectives: †¢ To build the dam, †¢ To increase agricultural production, †¢ Do ultimate overall development Problems: †¢ Temple get submerged, †¢ Religious sentiments, †¢ Opposition by villagers †¢ People get displaced. Constraints: †¢ Location of dam †¢ Religious sentiment can’t be changed. Criteria: †¢ Cost should be minimized †¢ Maximum returns †¢ Minimum people affected †¢ Minimum time in implementation Alternatives: †¢ Plan 1 if no plan 2 †¢ Resettlement of affected people †¢ Wall around the temple Help from religious leader †¢ Convincing people about benefit †¢ Raising the height of temple Suggestion: From all above alternative we compare it with objectives, problem, and criteria we can suggest that to succeeding this scheme government should increasing level of temple by above than flood level with using good construction peeler so ultimately height of temple raised and they saved from flood. By doing so peoples are permit to build dam on river. Contingency plan: If it is not possible to build temple by construction of piller then take help from the religious leader. THANK YOU Bhavnath Temple Case Study R. D. Introduction: The case is all about an increasing irrigation facilities after independence but there was certain problems with the removing location of BHAVNATH TEMPLE which is between the dam and people don’t want to change place of temple with that there are some other issue also there. After independence in 1947, the both central state government want overall economic development. In undivided Bombay province a proposal given to build dam on river. It calculated 4700 million cu. ft. Water to develop 92000 acre of land, In 3 district. To do that 8 villages are totally submerged and resettled at other place. This all require to providing new livelihood to people. The reservoir was to have catchments area of 230 sq. miles. The average rainfall was 34†. In this 1 plan the F. S. L. , was 592 H. F. L. was 596 and R. L. was 601. Directed irrigable area was 19300 acres and the indirect irrigation flow to some 73600acre. It yields 15. 83 lacks revenue per year. Agricultural production increase as 30400 tons. It was 147. 74 lacks. This project was fully feasible in the eyes of government. If plan 1 was accepted than temple was saved by using gates to save from flood. After making 1 proposal government made 2 proposal. In that, if all of three levels rose so that ultimate capacity raise to 1000 million cu. Ft. in that F. S. L. 595 H. F. L. 606. By doing this the agricultural production increasing and irrigation facilities provide to larger areas. But in 2 plan temple could not be saved but people remained adamant in there demand. IN 1960 state of Bombay bifurcated and now Gujarat PWD department began to think about reopened the plan again. They find this scheme was good for development. The problem is that what should do to become success of this plan. Objectives: †¢ To build the dam, †¢ To increase agricultural production, †¢ Do ultimate overall development Problems: †¢ Temple get submerged, †¢ Religious sentiments, †¢ Opposition by villagers †¢ People get displaced. Constraints: †¢ Location of dam †¢ Religious sentiment can’t be changed. Criteria: †¢ Cost should be minimized †¢ Maximum returns †¢ Minimum people affected †¢ Minimum time in implementation Alternatives: †¢ Plan 1 if no plan 2 †¢ Resettlement of affected people †¢ Wall around the temple Help from religious leader †¢ Convincing people about benefit †¢ Raising the height of temple Suggestion: From all above alternative we compare it with objectives, problem, and criteria we can suggest that to succeeding this scheme government should increasing level of temple by above than flood level with using good construction peeler so ultimately height of temple raised and they saved from flood. By doing so peoples are permit to build dam on river. Contingency plan: If it is not possible to build temple by construction of piller then take help from the religious leader. THANK YOU

How does music transform people and me Essay Example | Topics and Well Written Essays - 500 words

How does music transform people and me - Essay Example For instance, when a person who feels sad and hears a certain song he particularly likes, he could be emotionally affected depending on the kind of music. Love songs oftentimes remind people of love relationships and can relate to the music. However, not all people are simply attracted to music because of the lyrics or the rhythm of the song. There are other certain aspects in music wherein individuals are particularly attracted to. Some people love to listen to loud music and prefer rock and roll over melodious songs. On the other hand, there are those who consider rock music as noise because they prefer softer melodies and choose country and classical music or inspirational like gospel songs. Through my observations, I think music speaks more than words to the hearts and souls of people. The effects of music can be manifested by individuals stomping their feet, nodding their heads, shaking their bodies or seem to dance even while sitting, when they listen to music. This is perhaps the reason why it is called the language of the soul. It moves the soul and makes itself apparent through actions. Some claim that they are able to concentrate more in what they are doing when they listen to their favorite music and I agree with them because I feel the same way. Personally, I love to listen to instrumental jazz. I am very entertained by Kenny G. and the Caribbean Jazz Project. When I pay attention to their music, it is as if I am transported to another world where I can be dreamy. It gives me a whole new perception which brings out the musician in me. I can imagine myself with an instrument making my own music and playing along with the sounds that I hear. So many times, such instances make me inspired to continue with my music and desire even more to become a good musician in the near future. Music strengthens me to always keep my dreams on focus and be unafraid of the challenges I face in life. Whatever choice of music a person has, it could perhaps be said that

The implications of culture on development of regional marketing Essay

The implications of culture on development of regional marketing strategies - Essay Example Consumers in economies where the financial condition of the region is only developing are relatively more inclined towards considering the price before they consider the brand of the product or service. It is can be observed in this case that the economy of the region has a widespread influence on consumption behaviours. It would therefore be a question to consider whether or not the cultural values of a region, which are just as widespread and more deep-rooted, influence consumer consumption and the consumers’ responses to the market as well. The study performed by Merrilees, McKenzie and Miller was one that was based on the differences between consumer responses to the practice of retailing across different cultures. It was found that the "cultural factors seem to be important in explaining the differences across the two countries... Retail marketing strategy needs to tailor itself to these different market needs, though the likeliness is that the Estonian situation will gradually evolve toward the Canadian one and Estonian retail strategy will have to be flexible to eventually move in that direction"2. While the above statement appears to have provided a comprehensive illustration of the findings of the research, it can be observed that there is room for the evaluation of the consumers’ responses to marketing across differing cultures. A research conducted by Laroche found that culture plays the role of a differentiator between the usages of mechanical avoidance methods across consumers of different countries. The research suggested that even though marketing and promotion is subjected to negative mechanical avoidance, the exercising of behavioural avoidance towards marketing and promotion was found to be reliant on the culture of the respective country3. Laroche, and Cleveland and Laroche believe that culture holds a position that is of undeniable relevance when considered for its influence on the decision making process that consumers

Sir Gawain and the Green Knight Essay -- Sir Gawain Green Knight Essay

Sir Gawain and the Green Knight The poem Sir Gawain and the Green Knight tells the tale of one of King Arthur’s bravest and noblest knights, Sir Gawain. The author spins this magical tale of heroism and adventure over the course of one year. During this year, the hero Sir Gawain undergoes a serious alteration of character. When Bertilak enters King Arthur’s court as the mysterious green knight, he sets Sir Gawain’s destiny in motion. Change, especially spiritual transformation, is a common thread running through the poem. The poet depicts Bertilak as somewhat Godlike, and Bertilak plays a significant role in Sir Gawain’s spiritual transformation, through which he becomes more like Christ. Bertilak first introduces himself by making an astonishing entrance into King Arthur’s court. The poet describes the appearance of the Green Knight thus: â€Å"†¦There hurtles in at the hall-door an unknown rider, / One the greatest on ground in growth of his frame: / †¦Half a giant on earth I hold him to be† (l. 136-140). His forcefulness and size are the aspects of him that the poet first describes; however, the fact that the huge knight is entirely green from head to toe amazes the court more. The author notes that, â€Å"Great wonder grew in hall / At his hue most strange to see, / For man and gear and all / Were green as green could be† (l. 147-150). The color green here may symbolize spiritual growth, although green sometimes suggests evil in literature. The Green Knight was especially fascinating because his physical appearance, as well as his apparent immortality demonstrated that he had supernatural qualities, and therefore was not entirely of this world. Throughout Sir Gawain and the Green Knight, the poet port... ... depicted Bertilak, sometimes the Green Knight, with Godlike characteristics and supernatural qualities. At different times in the poem, Bertilak represents the wise, just, godly master of the castle, and is sometimes transformed into the mystical Green Knight. Both characters are essential for Sir Gawain’s transformation, which Bertilak manipulates freely. In a Christ-like sacrifice, Sir Gawain learns of his weaknesses, and experiences the process of spiritual absolution. In this poem, Bertilak, whom the author has granted supernatural characteristics, facilitates Sir Gawain’s spiritual journey for truth and complete transformation. Works Cited â€Å"Sir Gawain and the Green Knight.† The Norton Anthology of English Literature. 8th ed. Ed. Alfred David, James Simpson. Vol. A. New York: W.W. Norton & Company, Inc.: 2006. 3 vols. 162-213.

Why do we need to focus on the concept of secularism if we want to understand the role of religion in contemporary affairs?

Introduction Globalization in the 21st century has resulted in greater diversity of peoples and religious pluralism across the globe. Alongside a global resurgence in religion, this trend has engendered new patterns of interaction and shifting perceptions in the modern political and public sphere (Thomas, 2005; Hurd, 2008). This scenario poses a direct challenge to the modern political system internationally as it upholds secular politics as the universal foundation for international relations favoured for the stability and peace it engenders. Concern regarding the potential for social conflict and violence has heightened since the events of September 11, 2001 as well as the present tensions among secularist Western nations and religious states of Turkey and Iran. These challenges give the problem of religious pluralism much of its urgency (Thomas, 2005). Secularism refers to a movement that seeks for rejection, indifference, or exclusion of religion and religious considerations in contemporary a ffairs. In political terms it refers to the belief that religion should not play a role in government, education, or other parts of society in the quest towards the separation of and/or reduction of ties between religion and government (often referred to as the church and the state) (Taylor, 2010). This is deemed necessary to enable the protection of the rights of religious minorities among other positions in a pluralist society, and therefore to enhance democracy (Taylor, 2005). Given its success in Western democracies ending the sectarian violence in Europe and enabling the peaceful stable co-existence of various communities in the United States (Hurd, 2008), the concept is however viewed with disdain and suspicion in non-Western states and cultures especially those with predominant Muslim beliefs. This sentiment derives from the system’s assumption of moral high ground leading to its belittling of other cultures and alternative approaches; contempt for religion in public l ife; and the legitimizing of regressions of negotiations with regard to alternative approaches (Taylor, 1998). This paper explores the need to focus on the concept of secularism in order to understand the role of religion in contemporary affairs. The endeavour of this exploration is to find a solution to challenges in the dominance of secularism in the modern public and political sphere which engenders resistance and and portends violent conflict. Secularism’s meanings, history and transformations, its dominant varieties, as well as its strengths and limitations are focused upon in following sections. History of secularism Secularism is a political tradition which has continued to evolve over eight centuries sharing important relationships with religious traditions such as Judeo-Christianity with which it sustains complex ties, and Islam, its primary alter-ego with which it maintains a long-standing relationship (Philpott, 2000). The ‘secular’ notion has through time taken on a range of meanings with the earliest reference, saeculum, traced to the 13th century referring to a dualistic opposition within Christianity. Often with negative connotations, this term was used to distinguish ‘worldly’ clergy from those living in seclusion in monasteries (Taylor, 2010). The term gradually shed off its ‘Godless’ and profane connotation by the 16th century acquiring a new description of a transforming world. To secularize in the latter instance referred to the conversion from religious/priestly to civil possession or use. This process is described by Casanova (1994; 24) as th e ‘passage, transfer, or relocation of persons, things, function, meanings, and so forth, from their traditional locations in the religious sphere to secular spheres.’ Onwards from the 19th century, further transformation led secularism to assume its present recognition in current language which describes a movement†¦ ‘expressly intended to provide a certain theory of life and conduct without reference to a deity or a future life’ (Hurd, 2008). Secularists, therefore, refers to those of the belief that the church (the religious) and the worldly are in a continued historical contest, in which the world is gaining an upper hand irreversibly. Two characteristics of secularism are revealed in its relevance to international relations and the political sphere. Secularization’s earlier reference to the ‘acquisition or possession’ of land (church properties) and people, usually by state actors, entailed massive appropriation and expropriati on and often instigated religious wars (Asad, 2003). Despite secularization’s contemporary reference to the separation of the church and the state predominant in Western circles, its meaning and connotation in the above context (now overshadowed), is still retained in many non-Western contexts (Taylor, 1998). For instance, with particular regard to the Middle East, the principle of secularism has served to legitimize the suppression of local practices and political establishments. This has contributed to the hegemonic attempt to transform or to ‘take possession’ of the region in pursuit of contemporary Western ideals (Hurd, 2008). In the second instance, an important characteristic derived is secularism’s presumption to clearly distinguish between transcendental and temporal matters. In its definition of what is considered ordinary, or mundane, it by default assigns a place for religion with the secular notion only making sense relative to its religious co unterpart (Hurd, 2004). As Asad (2003; 192) argues, secularism defines itself as the foundation upon which the ‘religious’ is fashioned; the point at which dialogue on theology is hatched in the discourse of modernity. It thus assumes itself to be above the fray holding alternative approaches particularly those associated with religion in condescension and as threatening. These characteristics present distinct sets of problems: first, is its potential to jeopardize democratic politics given that groups or individuals dissenting to the secular approach are considered threatening to stability and are shut out of public deliberations. Secularists, for example, generally shun non-theistic public philosophies and are notably extremely wary of political Islam (Davie, 2003). This is the reason, for instance, politics of Turkey and Pakistan in support of a civic role for Islam and which involve non-secular and non-Western platforms and partiesare frowned upon and are worrisome to Western secularist ideals. They threaten the boundaries that secularists impose between the sacred and the secular (Banchoff, 2007). Dislike and disapproval consequent to this makes Western powers, regardless of their actual policies, to be perceived as backing the repression of Islamist parties which increases the potential for terrorism (Hurd, 2008; Bruce, 2003). Contrary to secularism’s self-representation, it has sometimes been associated with the unjust, domineering and violent yet within the movement, there is a predilection to associate religion with these negative traits in the public sphere (Taylor, 1998; Hurd, 2008). Secularism’s automatic linkage with democracy and public order is thus questionable. An indiscriminate secularism in an increasingly interdependent, pluralist and globalized world in which individuals and groups derive morality from different sources is prone to risks. These risks include potential uprisings from adherents and supporters of al ternative non-secular/non-Western approaches shut out from negotiations between religion and politics and in pursuit of public order (Banchoff, 2007; Davie, et al, 2003). Given secularism’s dominance in successful Western democracies, there is also a risk of blindness to its limitations. The following section describes two varieties of secularism and explores their implications for international politics and affairs in the public sphere which have been shown to be significant (Hurd, 2008). Laicism and international relations Laicism refers to the belief in the need to exclude religion from the public realm of politics and confining it to a space where it cannot threaten the liberties of â€Å"free thinking† citizens and political stability (Taylor, 1998). This belief forms the essence of present-day political thought. Through a complex and contested process, this approach attempts to limit and to regulate ‘religious’ disputes thus provide an authoritative and self-reliant public space (Philpott, 2000). The consequent separation of the church and state was intended to serve as a basis for provide the basis for cohesive politics and efficiency in the face of diversity and religious pluralism. Laicism relegates religion and associated beliefs to ‘things’ to be studied or an inferior culture conflicting with the ideals of modern living, politics and development (Hurd, 2008). Consequently, secularism has been described by some as having a strain of dogmatism given its propensi ty to validate a single authoritative basis of public ethics and reason (Taylor, 1998). The policing and constant delineation of this boundary poses challenges especially when society diversifies to contain substantial numbers of adherents of non-Judeo-Christian religions often suspicious of such endeavours (Hurd, 2008; Casanova, 1994). There are therefore calls for a more vibrant pluralist approach in the public sphere. Judeo-Christian secularism and international relations Through its acknowledgement of a place for religion in politics, this approach avoids the pitfalls that befall laicism. In its ‘common ground strategy,’ codes of political order and peaceful co-existence are agreed upon by members of a political community based on common doctrines (Taylor, 2010). However, these common set of values has its roots in Christianity which is a significant feature defining Western civilization (Philpott, 2000). It should be noted that many other religions around the world have complicated patterns of church-state relations as Christianity (Hurd, 2004). The challenge for global relations in this regard, is that secularism, however defined, ends at the boundaries of Western civilization which portends a fault line between the West and non-West ‘common grounds’ (Davie, et al, 2003; Thomas, 2005; Myers and Brodeur, 2006). Such a common ground exclusively dependent upon Western religious traditions is thus ill equipped to meet the dema nds of contemporary societies in and outside the West. In this regard, the common ground therefore becomes a representation of one among many parties or interests (Davie, 2003; Davie, et al, 2003; Philpott, 2000). With these limitations of the dual approaches of secularism, it is necessary in the interest of foregoing international relations and contemporary affairs to rethink the secular social reality. There might be need to approach secularism as among possible solutions to modern challenges associated with religion and public order. The secularization paradigm has served well as a model for the accommodation of religious pluralism and diversity in the public sphere, guiding decision-making in various contexts (Banchoff, 2007; Taylor, 2005). Yet consensus on secular public order is not universally shared and is sometimes viewed unkindly, with contempt, or out rightly rejected by those dominated and/or excluded as â€Å"religious†; those who disagree with the transcendental /temporal divide; and those who feel that their politics, culture and territory has been ‘taken over’ or is challenged through secularist justifications. Also included are those who feel closed out of public debate and discourse (Haynes, 1998; Casanova, 1994; Bruce, 2003). Secularism belittles non-Western alternatives in the negotiation of religion and politics, expressing contempt for religion in public life, particularly with regard to Islam, and legitimizes repression of negotiations of such alternative approaches. Through its insistence of neutrality and identification with rationality, freedom and the democratic, secularism engenders what is described by Honig (Hurd, 2008; Casanova, 1994) as resistances and remainders. The latter constitute those within secularism who seek to upset conventional assumptions about morality, rationality and good. Secularism strives to silence these by shifting them onto the category of the religious in clearly dangerous tendencies wit h potential to incite violence and counter-reactions (Hurd, 2008). At present, secularism lays claim to the right to define the role of religion in politics and in so doing closes off important debates regarding possible alternative moral bases and public order. This, in turn, makes secularists to be perceived as seeking to privatize and to define the political domain (Banchoff, 2007; Bruce, 2003). This engenders hostile responses and criticisms against its hegemonic objectives and aspirations from among the excluded with some resorting to extreme tactics to air their grievances (Banchoff, 2007; Haynes, 1998). Such eventualities are not solely attributable to extremist religious belief as commonly perceived (Thomas, 2005), but as shown can be in response to secularism’s fervent attempts towards the universalization of secular modernity through its specific model. In both its varieties, secularism occasionally acts as a belief intolerant of other beliefs, exhibiting a tendency to restrict political space (Taylor, 1998; Myers and Brodeur, 2006). It is widely agreed that secularism, including its clearly anti-religious variants, needs to be re-evaluated as a model for the organization of public life through the exploration of its implications for contemporary affairs. This is particularly needful with regard to states outside of historical Christendom and settler colonies upon which secularism is foisted upon (Davie, et al, 2003; Thomas, 2005; Hurd, 2008). It seems that secularism operates blindly with regard to its unforeseen implications and the consequences of its tendencies to pursue the universalization of its mores. Its zealous struggle against religious intolerance blinds it to its own inadequacies while it claims moral superiority and displaces violent and antidemocratic tendencies to the domain of ‘religion’ and religious fervour or unrestrained commitment (Taylor, 2005; Hurd, 2004). Though secularism purports to be external in the te rritorial contest between religion and politics, it is not as its history and nature locates it within the spectrum of theological politics (Philpott, 2000). Religion is an ingrained marker of collective identity and entails the submersion of ultimate meaning in people’s beliefs and practices, including social and institutional practices (Banchoff, 2007). There are social and political challenges posed by emergent religious pluralism inherent in the interaction among religious groups in society and politics. A clash of religious communities in the political arena may cause core pillars of democracy to falter: minority rights and majority rule (Banchoff, 2007; Bruce, 2003). Religious tensions may undermine effective government by the majority and, as well, dominant traditions may seek to constrain minority groups. However, a multiplicity of faith traditions presents not just challenges for governance and social cohesion but also opportunities for a more vibrant political cultu re and civil society. For instance, rising faith communities (especially Islam) are engaging democratic processes wherever they reside in the world, and secular majorities and established religious groups are also accommodative (not just resistant) to the new dynamic cultural and political landscape (Haynes, 1998). In foregoing discourse, this paper does not propose the reversal of secularism or the reinstatement of religion in the public sphere. In its stead, the secular ideas of democratic politics should be broadened to acknowledge positive contributions of other approaches such as the non-secular and the non-Western to pubic life and religion. There must be developed a space for continuous discourse among religious traditions, as well as among the religious and the secular so as to transcend the volatile limitations of the secularist approaches. This would also enable the incorporation of a non-hegemonic place for religion in politics addressing the conflicting legacy of secular ization in public sphere in the West and outside it. If this is not addressed, those excluded may eventually haunt and destabilize the same closures that bring about their exclusion. It is therefore imperative for the international community to consider the support of pluralistic democracy which inevitably might entail support for religious parties rather than propping up secularist political solutions. Minority voices in the new dispensation need to be heard. Remedy through the reconsideration of procedure is deemed insufficient given secularism’s prior assumption of itself as above the fray; marking its domain and associating itself with rational argument, tolerance, justice, common sense, public interest, and public authority (Davie, et al, 2003; Thomas, 2005). It thus derides religion as that which is not. Most secularists refuse to acknowledge the possible functioning of alternative non-secular and yet democratic models of order in the public sphere which could be legiti mate rivals to its dominance (Banchoff, 2007; Davie, et al, 2003; Taylor, 2005). Conclusion Focus on the concept of secularism affords us the opportunity to observe that the current foundation of international politics is far from being neutral or universal given its religious heritages and character to which it seems oblivious. Secularism’s self-confidence in its objectivity and neutrality which then drives its hegemonic aspirations may therefore be a threat to the preservation of global peace and security. It is thus argued that for value pluralism to hold, relations in contemporary affairs including the international public sphere (international relations) must distance themselves from secularist history and especially its connotations and negative perceptions. The secular foundation of modernity, particularly secularism’s assumptions concerning the inevitability of secularization, must be reconsidered and better relations among states and religions fostered in order to strengthen political interdependence and international freedom, as well as to forestall conflicts from conflicting values. The majorities must respect religious freedom but must also grapple with varied traditions such as Islam which incorporate different views of social obligation and personal responsibility – some which are at odds with dominant secular views. Therefore, the secular foundation must be exchanged with a post-secular project in which secularism and religion are considered on equal footing. References Asad, T. 2003. Formations of the Secular, Stanford, CA: Stanford University Press Banchoff, T. (ed.) 2007. Democracy and the New Religious Pluralism, Oxford: Oxford University Press. Bruce, S. 2003. Politics and Religion, Cambridge: Polity Casanova, J. 1994. Public Religions in the Modern World, Chicago and London: The University of Chicago Press Davie, G. 2003. ‘The Evolution of the Sociology of Religion’ In: Michele Dillon (ed.), Handbook of the Sociology of Religion. Cambridge: Cambridge University Press, pp. 61-84. Davie, G., P., Heelas, and L., Woodhead (eds.) 2003, Predicting Religion: Christian, Secular and Alternative Futures. London: Ashgate. Haynes, J. 1998. Religion and Global Politics, London & New York: Longman Hurd, E. 2004, ‘The Political Authority of Secularism in International Relations’, In: European Journal of International Relations, Vol. 10, no. 2 Hurd, E, 2008. The politics of secularism in International Relations, Princeton: Princeton University Press. Myers, S. and P. Brodeur, (eds.) 2006, The Pluralist Paradigm: Democracy and Religion in the 21st Century. Scranton and London: Scranton University Press Philpott, D. 2000. â€Å"The Religious Roots of Modern International Relations.† In: World Politics 52 (January): 206-245. Taylor, C. 1998. ‘Modes of Secularism,’ In: R. Bhargava (ed.) Secularism and its Critics. Calcutta: Oxford University Press, pp. 31-53. Taylor, P., 2005. Freedom of religion: UN and European human rights law and practice. Cambridge: CUP Taylor, C. 2010. â€Å"The Meaning of Secularism,† In: The Hedgehog Review, fall. http://www.iasc-culture.org/THR/archives/Fall2010/Taylor_lo.pdf Thomas, S. 2005. Global Resurgence of Religion and the Transformation of International Relations, London: Basingstoke

Drug Reactions Of The Elderly Population Greater Than 65...

Polypharmacy is an emerging problem that has drastically increased in the past 20 years (Alpert, 2015). This is a huge problem in the elderly population greater than 65 years old because this group is more likely to have been diagnosed with multiple conditions that require many different medications. Other reasons include the increasing availability of newer medications that treat more than one condition, the elderly who are known to be on multiple pills a day, and providers prescribing more than one drug to aggressively treat chronic conditions (Alpert, 2015). About 44% of men and 57% of women greater than 65 years of age take five or more medications in a week, about 10% of both men and women take more than ten pills each week (Woodruff, 2010). The main concern about having the elderly on so many medications at once is the chance of adverse drug reactions from potential drug interactions. They can be on both prescribed medications and over the counter medications, vitamins, or supplements. The most common over the counter medications that often lead to serious adverse drug reactions include acetaminophen, ibuprofen, and aspirin (Woodruff, 2010). Another reason that the elderly are more susceptible to adverse drug reactions is the fat and water composition changes, they have increased fat storage and decreased total body water, this allows for higher concentration of water soluble drugs and longer half-lives of fat soluble drugs (Woodruff, 2010). Changes in the liver andShow MoreRelatedSymptoms And Treatment Of A Geriatric Syndrome Essay1399 Words   |  6 Pagespolypharmacy as the consequences of multiple concurrent medications taken to primarily manage existing health problems such as hypertension and diabetes. Polypharma cy is a typical problem among older adults. 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