How calcium is absorbed in the body Essay Example for Free

How calcium is absorbed in the body Essay Calcium in the diet of a teenager is actively absorbed in the small intestine and transferred into the intestinal capillaries. Describe the route this calcium would follow to end up in the upper arm. Describe in detail the role of calcium at the neuromuscular junction as well as its role in the mechanism of muscle contraction and relaxation of the triceps. Considering the function of calcium in bone growth, explain in detail how the humerus would grow in length. Calcium in the diet of a teenager is absorbed in the small intestine and transferred to the intestinal capillaries. It diffuses into the bloodstream through the gastric vein into the hepatic vein and then through the common iliac vein into the superior/inferior vena cava that brings the blood into the right atrium of the heart. The sinoatrial node which is located in the right atrial wall, would send an electrical impulse through the heart, causing it to contract. This would then trigger the AV node (which is located between the septum between two atria) to contract as well. When the AV node contracts it sends an impulse through the AV bundle and into the purkinje fibers (which in return causes the entire heart to contract). After going through the right atrium, when the heart contracts it opens up the tricuspid valve, therefore pushing the calcium into the right ventricle. When the heart contracts again (SA node contracts again through AV bundle and purkinje fibers) it causes the pulmonary semilunar valve to open and enters the pulmonary trunk and pulmonary arteries which then brings the blood into the lungs. Then it goes through a systemic loop (the tissue capillaries of the lungs) , which takes the now oxygenated blood and returns to the heart via the pulmonary veins from the lungs. Then from the pulmonary veins the blood enters the left atrium (SA node will contract, causing AV node to contract, sending impulse through the AV bundle, ending at the purkinje fibers) and calcium forces through the bicuspid valve, and into the left ventricle. Then the heart contracts, and (SA node/AV node/AV bundle/purkinje fibers) causing contraction and blood travels through the aortic valve and then into the aorta. From the aorta, the calcium in the blood goes into the right and left subclavian artery and branches down to the axillary artery, and then towards the bra chial artery. From the brachial artery, the oxygenated blood containing calcium in it, goes to the muscles of the upper arm (the brachii muscles) and gives nutrients to the tissue cells. Calcium plays an important role in muscle contraction. Firstly, an action potential arriving at the acon triggers the release of the neurotransmitter called acetylcholine (ACH) at the neuromuscular junction. The acetylcholine (ACH) binds with the muscle receptor and sodium ions (Na+) are released, which triggers the action potential in the muscle cell. The action potential transmits through the sarcolemma. The calcium (Ca+) ions are then released from the sarcoplasmic reticulum. The calcium ions bind with troponin (making it change shape) which makes the troponin release tropomyosin. The myosin then binds to the actin. With the hydrolysis of ATP the myosin head changes shape and a cross-bridge is formed causing the muscle cell to contract. This cycle repeats itself until the contraction is done, or when there is nor more calcium or ATP energy. Once the triceps muscle is relaxed then the calcium gets back into the sarcoplasmic reticulum. During relaxation of muscle cells, the level of calcium in sarcoplasm is low and the troponin holds the tropomyosin in position to block myosin-binding sites on actin. During contraction of the muscle cells, a muscle action potential opens calcium channels in the sarcoplasmic reticulum and the calcium flows into the cytosol. The growth of bones can happen through two different types of ossification which include: intramembranous ossification and endochondral ossification. The process for the growth of a long bone like the humerus, the process of endochondral ossification is used. This takes place on the epiphyseal plate (made from remaining hyaline cartilage) in the metaphysis area of the bone. There are four zones on the epiphyseal plate: a) the resting zone which contains the chondrocytes, b) the zone of proliferation where the chondrocytes divide and push the resting cartilage outwards, c) the zone of hypertrophic cartilage where the chondrocytes enlarge and lengthen the diaphysis, d) Zone of calcification- where dead chondrocytes and new one matrix is created. At the end of the growth period, the epiphyseal plates  are completely ossified and the epiphyseal plates close around the age from 18-25. The epiphyseal plates then become the epiphyseal lines. The calcium is a necessary dietary requirement for proper bone growth, development in the body, and to prevent bone deterioration or an example of a disease called osteoporosis.

Delaying Childbearing: Why it is Important to Have Children While in Co

Like many other women, I was raised in a family that repetitively told me that I needed to finish school before thinking about getting married, and definitely before having kids. This made sense when I became an adult, why not put all my focus into my schooling. Yet, for me that would mean that I would be in my early thirties when I finished school. This has become the norm for women to marry and have children in there 30s, then in years past, where they were in their early to mid-twenties. After completing my first bachelor’s degree, I got engaged; I was in a perfect place, and I was not going to hold off just so I could finish school. Now that I have been married for two years, successfully working and going to school, starting a family is important to me. If I were to follow what my parents told me, from this day, I would still have to wait 4-5 more years to finish school, and then start that family. Even though having kids in college could keep your from completing a degr ee, you should have children in college because delaying childbearing could affect fertility and the likelihood of pregnancy complications. College is perceived as a time for young adults to have fun, and having children before or during college would provide an obstacle of completing a college education. Four million college students have children, which is roughly 25 percent of all enrolled college students (Nelson, Froehner, and Gault 1). Although this is a large number, many students would prefer to focus on themselves. Today women face the dilemma of if they even would want to have children. Focuses on getting a degree, and starting a career is ever so important for many women to create their lives on. Waiting until you are settled in your career puts ... ...n in school has many problems, as well as advantages. First, the obvious reason is that having kids in college is a financial burden, along with the stresses of maintaining family life with college life. Secondly, many students that do have children while in school, unfortunately, do not finish their degree. Works Cited Balasch, Juan, and Eduard Gratacà ³s. "Delayed Childbearing: Effects On Fertility And The Outcome Of Pregnancy." Fetal Diagnosis & Therapy 29.4 (2011): 263-273. EBSCO MegaFILE. Web. 20 Apr. 2014. Cnattingius, Sven, et al. "Delayed childbearing and risk of adverse perinatal outcome: a population-based study." Jama 268.7 (1992): 886-890. Nelson, Bethany, Meghan Froehner, and Barbara Gault. College Students with Children Are Common and Face Many Challenges in Completing Higher Education. Mar: Institute For Women's Policy Research, Mar. 2013. PDF.

Contrasting both Kant and Aristotle’s views Essay

Aristotelian philosophy, some two thousand three hundred years old, is perhaps one of the most influential philosophies in history. After being preserved by Arab scholars during the fall of Rome, the teachings of Aristotle were found by Christians during the dark ages. His works, including Nichomachean Ethics, were of great influence to many Christian philosophers during medieval times, but soon philosophies began to shift, marking the conception of the Enlightenment. Philosophy took a drastic shift from predominantly substantive reason to procedural views, markedly seen in works by philosophers St. Augustine, Rene Descartes, and quite notably Immanuel Kant. By comparing the views shared by Aristotle in Nichomachean Ethics, and Kant’s Groundwork of the Metaphysics of Morals it is possible to better understand the shift from substantive to procedural reasoning. Although Aristotelian philosophy and logic shares some common ground with the writings of Kant, Groundwork of the Metaphysics of Morals marks a shift from society and substantive thinking toward the self and procedural reason. Kant believes that each living organism serves a purpose. For example, the highest purpose of a honey bee is undoubtedly to produce honey. Much in the same sense, Kant feels that because humans alone are given the ability to reason that the highest purpose of humanity is to use reason. (Groundwork, Ch. 1, Ln. 50-80) Aristotle would agree with this statement but uses a different logic. Aristotle sees an intrinsic good within every action, as well a hierarchy of goods and actions. Using the logic that any action partaken for the purpose of some greater cause is secondary to the greater cause, Aristotle reasons that for humans, the act of reasoning is of the greatest â€Å"good† because all other actions exist only to maintain the ability to reason. (NE, Bk.1 Pg. 1-2) Between these two philosophies, the purpose of human reason differs based on what each philosopher believes to be the function of humanity within society. Aristotle states that because happiness is the ultimate goal of nearly all human actions (especially within what he considers one of the most important realms of humanity: political science) the purpose of  humanity, and thus human reason, is to find happiness. (NE, Bk.1 Pg. 4) Kant, on the other hand, feeling that to succumb to the needs of the body and desires (what he calls heteronomy) is selfish, feels that it is the responsibility of humanity to use its reason to act out of â€Å"good will.† (Groundwork, Ch. 1, Ln. 3-5) Exemplifying the procedural nature of Kant’s logic, Kant feels that it is the duty of humanity to act only out of good will by using reason to determine what Kant calls the categorical imperative. Kant defines the categorical imperative as an act of good will which is preformed with no considera tion to the ends, or consequences of an action. (Groundwork, Ch. 2, Ln. 280-300) In the world of Aristotelian philosophy, the only way to truly attain the end goal of happiness is to be virtuous. (NE, Bk.1 Pg. 4) To define virtue Aristotle looks to society’s views of an individual. People praise a brave man for being brave and strong man for his ability to run quickly or lift great objects. (NE, Bk.1 Pg. 4) Because of the importance of society within Aristotle’s thinking, he feels that for a person to truly be virtuous, society must perceive desirable characteristics within that person and recognize those characteristics through praise. To illustrate and explain his organization of virtues and what is required of them, Aristotle uses the final paragraph of book one in Nicomachean Ethics: â€Å"Virtue too is distinguished into kinds in accordance with this difference; for we say that some of the virtues are intellectual and others moral, philosophic wisdom and understanding and practical wisdom being intellectual, liberality and temperance moral. For in speaking about a man’s character we do not say that he is wise or has understanding but that he is good-tempered or temperate; yet we praise the wise man also with respect to his state of mind; and of states of mind we call those which merit praise virtues.† -Aristotle, (NE, Book 1, Final Paragraph) Unlike Aristotle, Kant finds goodness not in the views of society, but instead finds goodness by turning inward and looking individual within one’s self and their exertion of good will. Kant feels that to express good will, an individual must use what he calls a priori reason. (Groundwork, Ch. 2,  Ln. 280-300) A priori reason requires that the individual ignores subjective influences like consequences and circumstances. By focusing on objective means like morality and reason Kant suggests that the individual attempting to exert good will should act in a way that he or she would consider a moral maxim (categorical imperative). Kant thinks we must ignore the norms of society and the way society functions and act only using a priori reason because society inherently cannot function in an a priori fashion. This is because society takes into account its own needs, desires, and calculates the consequences of its own actions while placing all of these things over pure reason and good will. By taking into consideration circumstances and consequences society fails to create universal moral law and thus contradicts its own reasoning because the actions of society are not appropriate in all situations and circumstances. (Groundwork, Ch. 2, Ln. 580-590) Should a man in need of money to buy food borrow money from a lending institution knowing that he will not be able to pay that institution back? Kant argues that that man should not, for if his decision were to become universal law and every man or woman were to borrow money without the intention of paying it back than lending institutions would fail. (Groundwork, Ch. 2, Ln. 590-605) Aristotle, believing that society can teach its citizens to be virtuous (and thus happy), finds that virtues are not found intrinsically within each individual. For a person to be virtuous he must be born to a respectable family, for he were not born into respect then he would never be viewed by society with the same esteem as others. He must also not have any major disfigurations, for these too would lead to a lower value within society. Assuming these conditions are met, the individual may then begin to practice virtuous actions, because through habituation virtuous actions can become the nature of that individual, and that through practice an individual may grow to perform virtuous acts not out of desire to be virtuous, but because he simply enjoys the virtuous acts. Only if the individual finds pleasure in performing virtuous actions may that person be seen as virtuous within the eyes of society, for if pleasure is the end goal of humanity, then surely the enjoyment of virtuous a cts is worthy of praise from society. After outlining and discussing both Kant and Aristotle’s views on the purpose of humanity, its role within society and the moral and ethical consequences to those roles it is clear that Kant’s thinking is representative of enlightenment thinking. Before the Enlightenment Aristotle’s views were widely accepted. During this time it was customary that each person function in a manner accepted by society. Ethics and morality were dictated by social norms. The purpose of reason was seen as the pursuit of pleasure, and through virtue and the practice of virtuous actions reason could allow the individual to attain the end goal of life: happiness. In response to Aristotle’s logic, a shift in thought occurs. This shift, called the Enlightenment, is represented by the belief that only pure reason can lead to true morality. The consequences of this belief is that individuals no longer focused on the norms within society to dictate morality, but to look within themselves to use their own reasoning to dictate what should and should not be done. An example of this thinking can be found in Kant’s beliefs about a priori reason and the categorical imperative. By ignoring consequences within society, as well as the ends attained by each possible action Kant feels each individual can find true moral goodness through pure reason. This type of procedural logic is representative of the moral and ethical â€Å"turn inward† which exemplifies Kant’s philosophy as well as the revolutionary shift thinking that became the basis of the Enlightenment.

Islamic Law - Free Essay Example

Sample details Pages: 7 Words: 2141 Downloads: 1 Date added: 2017/06/26 Category Law Essay Type Narrative essay Tags: Act Essay Islam Essay Did you like this example? Paternity under Islamic Law The paternity of a child can be established through marriage, acknowledgement and evidence under the Islamic law in Malaysia. Paternity of a child should be established in order to determine his or her status as a legitimate child or an illegitimate child. Thus, when a child is born, it is important that his legitimacy is assured so that his rights such as right to maintenance, custody and inheritance can be established. Don’t waste time! Our writers will create an original "Islamic Law" essay for you Create order The provision for legitimacy of a child can be found in the Islamic Family Law (Federal Territories) Act 1984 (IFLA). First of all, the paternity of a child can be determined through marriage. All elements of marriage must be fulfilled and most importantly, the marriage must be valid. There must also be consummation of marriage for legitimacy of a child to be fully established. The paternity of a child should not be determined through the resemblance of physical features between the husband and the child. The Shafii school of thoughts and s 110 of IFLA[1] provided that where a child is born to a woman who is married to her husband after six months from the date of marriage or within 4 years after the dissolution of marriage and the mother having not remarried, the paternity of the child is belongs to the husband. The paternity of a child will not be established in the man if the child is born within the six months period of the marriage. The husband may either by way of lian to disclaim the child if he strongly believes that the child does not belong to him or he may allege that the child is his and but is not as the result of fornication. The jurists of the Islamic Jurisprudence interpreted the six months period from their understanding based on surah 46: 15 and surah 31:14 of the Holy Quran. Surah 46:15 stated that à ¢Ã¢â€š ¬Ã…“à ¢Ã¢â€š ¬Ã‚ ¦the carrying of the child to his weaning is a period of thirty monthsà ¢Ã¢â€š ¬Ã‚ ¦Ãƒ ¢Ã¢â€š ¬Ã‚  while surah 31:14 stated that à ¢Ã¢â€š ¬Ã…“à ¢Ã¢â€š ¬Ã‚ ¦in travail upon travail did his mother bear him, and in years twain was his weaningà ¢Ã¢â€š ¬Ã‚ ¦Ãƒ ¢Ã¢â€š ¬Ã‚  Hence, by subtracting the two years which is equivalent to 24 months as stated in the second verse from 30 months which is stated in the first verse, the jurists get 6 months which is the minimum period for a baby to be delivered out from his or her motherà ¢Ã¢â€š ¬Ã¢â€ž ¢s womb. In Salim v Masiah,[2] the respondent and appellant were married on 6 October 1968 and divorced on 19 November 1968. The child, Maimon was subsequently born on 2 June 1969. The respondent claimed for the maintenance for her child while the appellants alleged that the respondent was already pregnant at the time of marriage. The Kadi gave judgment in favour of the wife and stated that the child was born after six months after their marriage. The appeal was dismissed subsequently. In instances where a woman remarries and subsequently gives birth to a child within the period of six months of remarriage, the childà ¢Ã¢â€š ¬Ã¢â€ž ¢s paternity is as of the first husband. The child will only be ascribed to the second husband if the woman gives birth to the child after the period of six months from the time of consummate with the second husband. Where the husband had accused the wife of fornication or zina, the husband must bring in 4 witnesses and if he fails to do so, he must take the oaths as prescribed in surah 24:6-7 as stated in the Q uran. If the wife denied the accusation, she must also take the oaths as prescribed in surah 24:8-9 of the Quran. As a result of such oath, the woman will not be subjected to zina punishment and the child will be legally fatherless. The child will have no right to inherit any estate of the father and vice versa. S 111[3] stated that the paternity of the child shall not be affiliated in the man where a child is born more than 4 years after the dissolution of marriage unless he or his heirs alleged that the child belongs to him. S 112[4] described that where a woman, not having remarried, upon completion of her iddah period and subsequently give birth to a child, the paternity of the child should not be affiliated to her husband unless the child was born less than four years from the date of the termination of their marriage. S113[5] provide the child which is born as a result of syubhah intercourse will not be considered as illegitimate child but instead the childà ¢Ã¢â€š ¬Ã¢â €ž ¢s paternity shall be affiliated to the man. Syubhah intercourse is the sexual intercourse between a man and a woman whom both of them believe that they are lawfully married and lawfully declared as husband and wife which is later proven otherwise. The child shall remain legitimate if the woman had give birth to the child between the periods of six months to four years after the intercourse. Secondly, the paternity of a child may also be determined through acknowledgement. S114[6] provides that when a man had either expressly or impliedly acknowledges another as his lawful child, the paternity of the child shall be established in the man. However, there are 7 conditions that need to be fulfilled by the man in order to declare that the child indeed belong to him. First, there should be no other people that had established the childà ¢Ã¢â€š ¬Ã¢â€ž ¢s paternity in him. This means that there should be no one else other than him that claims the child was theirs. Second, the age of the man and the child are such that filial relationship is possible between them. For example, there should be a difference of at least 15 years of age gap between the father and the child. If the age gap is narrow, it is possible that the child will disrespect the father or treated him as his brother. Thus, bigger large gap is important to establish the respect and filial between the father and child. Third, if the child is of discreet age of understanding the nature and surrounding circumstance, he should has acquiesced or agree with the acknowledgement. The child must agree that the man who intended to acknowledge him as his lawful child to be his legal father for the rest of the childà ¢Ã¢â€š ¬Ã¢â€ž ¢s life. Fourth, the man and the mother of the child could have been lawfully joined in marriage when it was begotten. There shall not be any proof that there were no lawful marriage between the man and the mother of the child which will affect the presumption of legitimacy o f the child. Fifth, the acknowledgment should not be only merely son-ship but that the child is his legitimate child which was a result of the consummation of marriage between the man and the mother of the child. He must not just merely acknowledge the existence of the child but also the kinship between both of them. Sixth, the man must be a competent person and have the legal capacity to enter into a contract. Any contract entered by a minor shall be deem void. Under the Shafii school of thoughts, a minority age for a male is below 15 years old. Thus, a 14 years old boy does not have the capacity to enter into the marriage contract. Seventh, the man who acknowledges must have the true intention of affirming the status of legitimacy of the child or acknowledgement of the child is definite to be the child of his body. In other words, he must have the confidence that the child is reproduced from his sperm and the ovum of the childà ¢Ã¢â€š ¬Ã¢â€ž ¢s mother and the child is part of him. S115[7] provides that the presumption of paternity through acknowledgement can be rebutted in a few ways. First is by the disclaimer on the part of the person acknowledged. The presumption may also be rebutted where it is proven that the proximity of age between the man and the child would render the filial relationship impossible. This usually happens when the age gap between the man and the child is too narrow. Other than that, the presumption may also be rebutted where it is proven that the child in fact belongs to other person or the child is the result of consummation marriage of some other person with the mother of the child. It is also rebuttable where there is proof that man who intended to acknowledge the child could not possibly be the lawful husband of the mother of the child at the time when the child could have been conceived. S116[8] provides acknowledgment by a woman in iddah shall not ascribe the paternity of the child to her husband unless this acknowl edgment is affirmed by him or by evidence. S117[9] provided that the acknowledgment of the child who acknowledged another as his parent shall constitute a valid relationship of kinship in condition the filial relationship is possible between them. S118[10] provided that acknowledgment other than as a child or parent shall not affect any other person except he affirms the acknowledgement. By virtue of S119[11], the acknowledgement shall become irrevocable once it has been made in respect of paternity or relationship. Lastly, paternity of a child can be determined through evidence. This happens when the husband is in doubt on the paternity of the child which was delivered by his wife when he was away for a short period of time. The wife may bring two females as evidence to prove her innocence. However, as the society has kept developing, the type of evidence to be proof also evolved. Most people prefer to use DNA test in proving the paternity of the child. DNA test is more accurate in proving the genetic relationship between the biological father and the child. There are cases where newborn babies are mix-up in hospitals and DNA test has easily proof the paternity of the child. This may also serve as strong evidence when there are two people acknowledging the paternity of the child. [1] Section 110 of Islamic Family Law (Federal Territories) Act 1984 states that where a child is born to a woman who is married to a man more than six qamariah months from the date of the marriage or within four qamariah years after dissolution of the marriage either by the death of the man or by divorce, the woman not having remarried, the nasab or paternity of the child is established in the man, but the man may, by way of lià ¢Ã¢â€š ¬Ã¢â€ž ¢an or imprecation, disavow or disclaim the child before the court. [2] (1976) 2 JH 296 [3] Section 111 of the Islamic Family Law (Federal Territories) Act 1984 states that where a child is born more than four qamariah years after the dissolution of the marriage either by the death of the man or by divorce, the paternity of the child shall not be established in the man unless he or any of his heirs asserts that the child is his issue. [4] Section 112 of the Islamic Family Law (Federal Territories) Act 1984 states that where a woma n, not having remarried, makes a declaration that the period of à ¢Ã¢â€š ¬Ã‹Å"iddah has been completed, whether the period is for death or divorce, and she is subsequently delivered of a child, the paternity of the child shall not be ascribed to her husband unless the child was born less than four qamariah years from the date of the dissolution of the marriage either by the death of the husband or by divorce. [5] Section 113 of the Islamic Family Law (Federal Territories) Act 1984 states that where a man has syubhah sexual intercourse with a woman, and she is subsequently delivered of a child between the period of six qamariah months to four qamariah years after the intercourse, the paternity of the child be ascribed to the man. [6] Section 114 of the Islamic Family Law (Federal Territories) Act 1984 [7] Section 115 of the Islamic Family Law (Federal Territories) Act 1984 [8] Section 116 of the Islamic Family Law (Federal Territories) Act 1984 states that where the ackn owledgor is a woman who is married or who is observing the à ¢Ã¢â€š ¬Ã‹Å"iddah, the paternity of the person acknowledged shall not be ascribed to her husband unless her acknowledgment is confirmed by him or by evidence. [9] Section 117 of Islamic Family Law (Federal Territories) Act 1984 states that where a person acknowledges another as his father or mother, the acknowledgement, if assented to or confirmed by the acknowledgee,, whether during the lifetime or after the decease of the acknowledgor, shall constitute a valid relationship, in so far as the parties themselves are concerned, provided that the ages of the acknowledgor and the acknowledge are such that filial relationship is possible between them. [10] Section 118 of Islamic Family Law (Federal Territories) Act 1984 states that where a person acknowledges another as a relation other than as a son, mother, or father, the acknowledgment shall not affect any other person unless that other person confirms the acknowledge ment. [11] Section 119 of Islamic Family Law (Federal Territories) Act 1984