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Art of Andalusia
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Source: Adam Smith Institute
URL: HYPERLINK “http://www.adamsmith.org/news/press-releases/high-speed-fail-%E2%80%93-there-is-no-case-for-hs2” http://www.adamsmith.org/news/press-releases/high-speed-fail-%E2%80%93-there-is-no-case-for-hs2
Economic Principles: opportunity costs, marginal benefits, limited resources, unlimited wants, capital, scarcity, efficiency, labour, production, economic problem, return on investments, and demand.
News Analysis Assignments
Introduction
The case of the High Speed 2(HS2) is a failed one because it does not make any economic sense. The benefits of the of the HS2 were over estimated, with the total costs incurred in the fundamentally flawed project being exorbitantly high as compared to the revenues that the project is supposed to generate. The huge costs of the project to the taxpayer will be exorbitant and will not be able to match the opportunity costs projections, especially if it is compared to London to the Channel Tunnel (HS1) and other international examples. The HS2 will not make enough money make a tangible return on investments; thus it will bring marginal benefits. The few tangible benefits that will be realized from the project will be so minimal to cover the operational and construction costs, and the most of the uptake projections were very optimistic.
The funding of the project came at a time when there were limited resources from the tax payers point of view during the period of austerity and increasing debt interest debt payments. Given that HS2 will be a state funded project, with seventeen billion pounds being spent on the first phase, and another fifty billion pounds to be used when the project expands to Scotland. There exist unlimited wants from the public by giving the government more pressure to construct more tunnels, and it costs much more per kilometre to build a railway tunnel through the environmentally sensitive regions of Chilterns, which will push the construction costs higher. This will exert the DfT’s budget under strain, implying that there is less capital to be invested anywhere else on the United Kingdom railway network. In the light, of the current inflation, a potential for going above the four billion pounds optimism premium that has been set aside for overspending will be too high.
The decision making process for the project must consider the if HS2 will make a profitable return, based on the number of passengers forecasted for previous rail projects in the United kingdom, such as London and Continental Railways (LCR). The projected number of passengers for EuroStar in 2004 was 21.4 million, which in reality, the number of passengers was one third of this figure. This will create an economic problem, since the figures do not add up for HS2, because HS1 costs amounted to 5.7 billion pounds and only raised 2.1 billion pounds when it was sold off. The passenger forecast did not consider the competition generated from classic train franchises and airlines, which pose passenger scarcity for the optimal demand of HS2 services.
The efficiency of HS2 in terms of environmental benefits are some of the strengths of the project, it has very little environmental case though, there are weak carbon emission reduction projections, and the actual environmental benefits can only be quantified after the completion of the project’s phase three in thirty years’ time. There is little rational to commit labour in the construction of the tunnel that will produce no significant benefits, if the government does not hit brakes on HS2, then this will mean wasteful spending on wildly unrealistic projects. Governments are known to be very poor in predicting the future. To spend £ 17 billion up to around £ 50 billion on a train network, which has less demand, would be obscene and wasteful during a time of austerity.
Ar-Rum Verse 3021 Analysis
Quran Verse
Ar-Rum Verse 30:21 Analysis
“And of His signs is that He created for you from yourselves mates that you may find tranquility in them; and He placed between you affection and mercy. Indeed in that are signs for a people who give thought.”
From tafsir Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs, the exegesis on this verse says, “(And of His signs) of the signs of His divine Oneness and power (is this: He created for you spouses) human beings like yourselves (from yourselves that ye might find rest in them) so that husband may find rest in his wife.” This exegesis first recognizes that God was wise to create not one sex but two. In addition, by mentioning human beings like yourselves, he recognizes their likeness, which means man and woman are the same in terms of basic form.
The interpretation further mentions husband and wife, meaning that the verse refers to a married couple. The exegesis also mentions that God ordained love between husband and wife (and mercy) for husband towards wife. In this interpretation, one can think that love is only for husband and wife while mercy is only for the husband to feel towards the wife. To clarify, the exegesis goes further to explain that this love is also for the children and the old. Mercy, conversely, is meant to be for the young ones. This implies that love is shared among all human beings. However, it means that mercy is only for the older people to feel to the young ones.
Finally, the exegesis mentions, “(Lo, herein) in that which I have mentioned (indeed are portents) signs and lessons (for folk who reflect) upon what Allah created.” In this part, the exegesis seeks to make the people understand that the things mentioned as signs are meant to show his oneness and power. Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs exegesis of this verse seeks to interpret the literal meaning without using metaphorical meanings. The truth is that anybody can feel mercy towards the other, including wife to the husband.
Tafsir by al-Jalalayn offers an almost similar interpretation of the verse. This exegesis says, “And of His signs is that He created for you, from yourselves, mates — Eve was created from Adam’s rib and the remainder of mankind from the [reproductive] fluids of men and women.” This interpretation takes “mate” to mean spouse as used in Tanwîr al-Miqbâs min Tafsîr Ibn tafsir. Using the example of Adam and Eve, the Quran shows how the woman was created from man. It goes further to show how other people were created biologically from Adam and Eve. This exegesis explains how human beings are created from each other as the verse mentions. This exegesis took the literal meaning of the verse, laying much of its interpretation from the words ‘mate’ and ‘yourselves’.
He goes further to show that they were supposed to find peace from each other, as well as become intimate. This exegesis dwells on the physical and biological aspect of recreation and love. It takes love to mean intimacy, through which other people are created. He goes further to say, “and He ordained between you, all, affection and mercy. Surely in that, mentioned, there are signs for a people who reflect, upon God’s handiwork, exalted be He.” In this part, he takes the literal meaning of the verse. The exegesis takes the part on affection and mercy to be straightforward; hence, it does not need further clarification. This is true considering that it uses ordinary words. In the final sentence of the verse, he only explains what people have to think about. In this case, he mentions that it is God’s work, for which He should be exalted.
The main differences between the two exegeses exist in the biological detail, where the second one inclines more on the intimacy side of love from which all humankind is created. Unlike al-Jalalayn, Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs considers love to be for all people and not just between husband and wife. It also explains the verse in more details, living no part without an interpretation. The second exegesis is more literal, leaving some parts unexplained, perhaps, to indicate their self-explanatory nature.
However, the tafsir Ibn Kathir is more similar to the explanation of al-Jalalayn. In the first part, it says, “It is He Who has created you from a single person, and He has created from him his wife, in order that he might enjoy the pleasure of living with her. (7:189).” By using the word “pleasure”, he inclines more on the side of intimacy just like al-Jalalayn. He goes further to explain that it refers to Hawwa, who was created from Adam. Hawwa in this case means Eve. In addition, he explains that females and males are the same, which enables peace. Had the wife been created from another species, there would be no peace between the two. In the next part on affection and mercy, he says that God made love and kindness between husband and wife so that they can take care of each other’s needs. In the final part, it is said, “verily, in that are indeed signs for people who reflect.”
Each feels compassion for the other, which brings them together. This exegesis goes further than the rest of tafsirs in its explanation. While the rest have provided short interpretations of the texts of the Quran, this has gone deeper to explain the parts of the verse. It is also literal in its explanation, never giving metaphorical interpretations. All these exegeses take the words of this verse to mean what they say. For instance, all recognize that “mate” means spouse of husband and wife relationship. They also interpret the phrase “created for you from yourselves” as the creation of Eve from Adam, as well as the ability of human beings to reproduce.
This verse is talking about the signs that God has used to prove His oneness and power. It is through His creation that we are able to realize his power. In verses before and after this one, there are other signs that prove God’s power. However, this verse is about the creation of the two sexes. God was wise to create a woman out of man; thus, a man can find peace in her. The two are the same in form and humanity but with different needs, physical capabilities, emotions, mental abilities, and psychological qualities. God went further to create affection and love between them, which allows them to complement each other perfectly. Their differences match with the differences of the other in order to enable a complementing relationship. Each can get what they desire from the other, which allows companionship.
The verse also talks about creation, which continues even today through the relationship between a man and a woman. God put the ability to create in the desires of each sex. Through intimacy, the two sexes are able to fulfill their desires, which results in the creation of other human beings. The three tafsirs have recognized this relationship between man and woman. However, it is important to interpret the main words from which these interpretations come from.
The three main words are “tranquility”, “affection”, and “mercy”. The first word “tranquility” in Arab is Sakoon. According to the Arab-English Lexicon, this calmness is felt when a person is surrounded by their loved ones.In some translations, “calmness” and “peace” have been used. The next word is “affection”, which is a translation of Mawaddah; this means love that has passion and a strong liking for something. In this verse it refers to man and wife. The last word is “mercy”, which is a translation of rahmah. This is about forgiving each other and not wanting to see the other hurt. It is the feeling of compassion and forgiveness towards another person that one has the power to punish. The first two words are understandable within the verse since they show people’s compassionate feelings to each other. However, with mercy meaning forgiving another person, it means that there are times when husband and wife have arguments or are wrong about each other, which requires forgiveness.
BibliographyLane Edward. An Arabic-English Lexicon: Derived From the Best and the Most Copious Eastern Sources London UK: Williams and Norgate, 1863.
“Tafsir Ibn Kathir.” quran4u.com. accessed December 20, 2013. HYPERLINK “http://www.quran4u.com/tafsir ibn kathir/030 Rum.htm” l “وَمِنْ”http://www.quran4u.com/tafsir%20ibn%20kathir/030%20Rum.htm#وَمِنْ
“The Tafsirs.”Altafsir.com. accessed December 20, 2013. HYPERLINK “http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=73&tSoraNo=30&tAyahNo=21&tDisplay=yes&UserProfile=0&LanguageId=2″http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=73&tSoraNo=30&tAyahNo=21&tDisplay=yes&UserProfile=0&LanguageId=2
Aristotle Philosophy
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Aristotle is one of the greatest figures in history to have contributed to psychology and learning. After his father’s death in 367 BCE, Aristotle journeyed to Athens where he joined the Plato’s academy and later moved to modern day Turkey. In his lifetime, Aristotle studied, taught and developed ideas in psychology that have been a key basis in modern teaching in the wide field of psychology. Some of the ideas and insights given by Aristotle have allowed and expanded the teaching and learning of psychology thus adding value to the field. Aristotle was one of the greatest philosophers who ever lived and the first genuine scientist in history. He made pioneering contributions to all fields of philosophy and science, he invented the field of formal logic, and he identified the various scientific disciplines and explored their relationships to each other.
Aristotle made remarkable observation where he sued psychology to define life, behavior, and human development in thinking and acting (Gerson, 2017). One of the greatest ideas raised by Aristotle is that behavior and development are the integral elements that shape how human beings relate with one another as well as with nature. In his deep insights, Aristotle is known to have laid the foundation of behavior and development psychology that is still applicable even in today’s field of learning and science (Nightingale, 2015). One of the key derivatives of Aristotle’s growth was in the creative thinking that defined that human brain grows depending on what it is exposed to in one’s lifetime. The ideas raised by Aristotle have been a key foundation of today’s psychology that continues to inspire young scholars and even tutors. There is no limit to how far Aristotle’s go in analyzing behavior, science, and even human development and learning (Furley, 2016). In his lifetime, Aristotle contributed to psychology and raised key ideas that have been incorporated in modern learning and thinking. Aristotle wrote as many as 200 treatises and other works covering all areas of philosophy and science.
The ideas raised by Aristotle have enabled modern philosophers to build on and increase knowledge in the area. To add on this, Aristotle gave vital insights that have helped young people gain a new perspective into philosophy thus making the field more attractive (Gerson, 2017). In relation to science, Aristotle allowed for the early analysis of human behavior and thinking that have been incorporated in various fields of modern learning. Through Aristotle’s insights, learners and tutors have been able to look into science and development through a new angle and this is gradually adding value to the field of psychology (Nightingale, 2015). Major inputs by Aristotle relate to the field of science and creative thinking and human brain development. In his career, Aristotle wrote many articles that have been a key foundation to modern philosophy.
Conclusion
Most of the ideas by Aristotle have found their way in modern academic journals that are used globally in the field of science and psychology teaching and learning. The inputs by Aristotle cannot be underestimated as one of the key pioneers of philosophy most of which is applicable even in today’s learning. The vast majority of historical philosophy pays tribute to Aristotle as one of the pioneers of this field having made remarkable insights and ideas. One of the key pillars of Aristotle’s ideas was observation and experiments that he conducted in trying to uncover human behavior and development as well as thinking. In his views, Aristotle concluded that nature and science are one force that has for centuries shaped how people think, behave, and relate with one another. References
Furley, D. (Ed.). (2016). From Aristotle to Augustine: Routledge History of Philosophy Volume 2 (Vol. 2). Routledge.
Gerson, L. P. (2017). Aristotle and other Platonists. Cornell University Press.
Nightingale, A. (2015). Sight and the philosophy of vision in Classical Greece: Democritus, Plato and Aristotle. In Sight and the Ancient Senses (pp. 68-81). Routledge.