Regressionanalysis Essay Example | Topics and Well Written Essays - 750 words

Regressionanalysis - Essay Example 494). The weighted mean was 0.0065, which did not support claims that males are better than females. The gender gap among highest performers fails to account for the differences in majors. According to the variance ratio (VR), the group with greater variance has more people in the tails, where math geniuses are found. Greater male variance is characterized by VR > 1.0 (Hyde et al. 495). Among whites, the ratio is 1.45 for the 95th percentile and 2.06 for the 99th percentile (Hyde et al. 495). For Asian Americans they are 1.09 and 0.91 respectively. The latter shows that in the 99th percentile for Asian Americans, females exhibit higher variance. Authors explain that for a ratio of 2 for the 99th percentile, there should be 67 percent males and 33 percent females. However, they argue that PhD programs in engineering have only 15 percent women, which is not in accordance with the mathematical abilities of women presented here. The gender gap for complex problem solving is nonexistent as well. Level 1 or the ability to recall, Level 2 or the ability to approach a problem and evaluate information, and Level 3 or strategic thinking, were tested. Gender differences were quite small. However, Level 4 or ability to think over periods of time and combine knowledge was not tested. Authors argue that precisely this ability is needed in engineering careers (Hyde et al. 495). Lewin did a remarkable job at dissecting the problem and explaining it to the readers. Lewin spent only one sentence summarizing the test results. Besides explaining the results, Lewin also focused on explaining the implications of prejudices and these results on young girls who, despite their amazing performance, are still discouraged by everyone in majoring in mathematically demanding fields. Lewin also expanded on the research by Hyde et al. arguing about SAT scores and how girls perform worse because more girls take the exam. The

Calvinism Essays -- Religion, God

God takes great pleasure in the salvation of men (Lk. 15:4-7). It is His passion, and the sacrifice of His Son is the measure of it (Jo. 3:16; 1 Jo. 4:10). That He would offer His Son for some and not all misreads the divine concern for the lost (Mt. 23:37; Lk. 5:31,32; 15:1-7; 19:10). Scripture affirms that God has done and is doing all that He can wisely and righteously do to save men (Isa. 5:1-7; 53; Jo. 3:14-17; Ro. 3:24-26). It simply will not countenance the insidious notion that fewer saved is better, which is an unavoidable implication of Calvinist theology. Limiting the saving interest of God to some men only is a troubling feature of Calvinism and should concern all who share God's passion for the lost. Hence, the dispute between limited and unlimited atonement is no small matter, as the atonement controversies in the past have shown. That God has unconditionally assigned some to salvation and some to damnation, either before or after the fall, finds no sanction in Scripture. Yet Calvinists say God has either limited the work of Christ to a select few or has limited the Spirit's application of Christ's work to a select few. In either case they limit the atonement unconditionally. Scripture says God wills the salvation of all men (1 Tim. 2:4-6; 2 Pet. 3:9) and that He has provided for all. "All things are ready" (Mt. 22:4). When it comes to salvation, He stands in the same relation to all men. He is the Creator of all (Jo. 1:1-3; Col. 1:16) and the Saviour of all (Jo. 4:42). To say He has undertaken for some and not for all is the voice of limitarian theology and not Scripture. In taking our nature (Heb. 2:14-18)), Christ provided an atonement for all who wear it. He died for every man in particular (Heb. 2:9; 1 Jo.... ...ll address later). They cannot conceive of God's operating on a generous margin, of His making a provision for more than actually enjoy it. Over the years Calvinists have struggled to give their system a friendlier face, a more congenial and universal look. One plan has been to say the atonement is sufficient for all but only efficient for the elect. However, such "universality" is merely theoretical and does not make the non elect any more savable. In this scheme, the atonement is sufficient for all in the sense that, had God intended to save all men, Christ's death would have been sufficient to do so. However, since He never intended to save all, He never included the sins of all in the cross. Thus the atonement is sufficient (theoretically able) to save all but efficient (that is, actually saving) for the elect only because only elect's sins were atoned for. Calvinism Essays -- Religion, God God takes great pleasure in the salvation of men (Lk. 15:4-7). It is His passion, and the sacrifice of His Son is the measure of it (Jo. 3:16; 1 Jo. 4:10). That He would offer His Son for some and not all misreads the divine concern for the lost (Mt. 23:37; Lk. 5:31,32; 15:1-7; 19:10). Scripture affirms that God has done and is doing all that He can wisely and righteously do to save men (Isa. 5:1-7; 53; Jo. 3:14-17; Ro. 3:24-26). It simply will not countenance the insidious notion that fewer saved is better, which is an unavoidable implication of Calvinist theology. Limiting the saving interest of God to some men only is a troubling feature of Calvinism and should concern all who share God's passion for the lost. Hence, the dispute between limited and unlimited atonement is no small matter, as the atonement controversies in the past have shown. That God has unconditionally assigned some to salvation and some to damnation, either before or after the fall, finds no sanction in Scripture. Yet Calvinists say God has either limited the work of Christ to a select few or has limited the Spirit's application of Christ's work to a select few. In either case they limit the atonement unconditionally. Scripture says God wills the salvation of all men (1 Tim. 2:4-6; 2 Pet. 3:9) and that He has provided for all. "All things are ready" (Mt. 22:4). When it comes to salvation, He stands in the same relation to all men. He is the Creator of all (Jo. 1:1-3; Col. 1:16) and the Saviour of all (Jo. 4:42). To say He has undertaken for some and not for all is the voice of limitarian theology and not Scripture. In taking our nature (Heb. 2:14-18)), Christ provided an atonement for all who wear it. He died for every man in particular (Heb. 2:9; 1 Jo.... ...ll address later). They cannot conceive of God's operating on a generous margin, of His making a provision for more than actually enjoy it. Over the years Calvinists have struggled to give their system a friendlier face, a more congenial and universal look. One plan has been to say the atonement is sufficient for all but only efficient for the elect. However, such "universality" is merely theoretical and does not make the non elect any more savable. In this scheme, the atonement is sufficient for all in the sense that, had God intended to save all men, Christ's death would have been sufficient to do so. However, since He never intended to save all, He never included the sins of all in the cross. Thus the atonement is sufficient (theoretically able) to save all but efficient (that is, actually saving) for the elect only because only elect's sins were atoned for.

Media Bias

On September 11, 2001, the citizens of the United States witnessed a horrific attack on two symbolic buildings in New York City. These tragic events have galvanized the creation and implementation of a myriad of prejudicial and unconstitutional policies designed to provide the illusion of national security while simultaneous creating more instability and animosity between the West and the Middle East. In the wake of 9/11, a multitude of Americans have been overtaken by hysteria and fear. These emotional responses have been generated and intensified by the virtually unanimous Islamophobic propaganda that has been perpetuated by the main stream media. As a result of the media’s anti-Islam campaign, Americans have been persuaded to distrust Muslims, instinctively categorize Muslims as terrorist or potential terrorist, as well as sacrifice essential civil liberties. Scapegoating theorist may argue that this portrayal of Arabs and Muslims is one of the ways the U. S. overnment is attempting to blame this group of individuals for the economic and societal woes that plague 21st-century-America. In addition, many would argue that decades of excessive Western consumption, along with globalization have contributed to a complicated, unjust, and turbulent geopolitical and economic climate, which has created a Western need for Middle Eastern dominance. Regardless of their true motives, we can clearly witness the media’s hostile categorization of Arabs and Muslims as predominately terroristic or potentially terroristic. The New York Post published a cartoon depicting two Muslims, who are complaining to the Associated Press about the NYPD conducting surveillance of their apartment while they are simultaneously constructing IED’s. The suspects are also surrounded by other weapons, as well as ammunition, and contraband. This cartoon exemplifies prejudice, discrimination, and racial profiling, which contribute to a national hostility toward Arabs and animosity between ethnicities and social classes. The ensuing tensions that foment as a result of the media’s propaganda campaign provoke more instability and violence into American society. Further complicating American culture is the increasing number of Arabs and Muslims who are immigrating to the New World. For years, the United States has accepted refugees from various tumultuous Middle Eastern territories, which are suffering from perpetual cultural and political chaos. Unfortunately, while many are granted refugee status, they are also facing political and religious persecution in America. The influx of Arabs into the United States and the terror hysteria created by the main stream media has spawned a new era of nativist xenophobia. Richard T. Schaefer reports the frequent stereotypical portrayal of Arabs and Muslims in the media in Racial and Ethnic Groups Census Update. The author states that, â€Å"rarely are Arab and Muslim Americans shown doing â€Å"normal† behavior such as shopping, attending a sporting event, or just eating without a subtext of terrorism lurking literally in the shadows† (Schaefer, 296). This pervasive and persistent misrepresentation of Arabs and Muslims has intensified and propagated the animosity most Americans have toward this group. In addition to presenting Muslims in a derogatory manner, the cartoon also attempts to justify the necessity of sacrificing civil liberties for supposed security. This cartoon asserts that the NYPD is conducting surveillance because it is instrumental for securing the U. S. and preserving Western civilization as we know it. In this cartoon, the NYPD may be viewed as an exemplary entity employed in the â€Å"War on Terror† and New York City may represent all major cities in the United States, or the United States as a whole. This cartoon demonstrates the media’s attempt to guide public opinion toward accepting the increasingly aggressive behavior of the police and the state department by exaggerating instances of terror plots on American soil, as well as fabricating instances of governmental counter-terror success. A large faction of the media attempts to portray the majority of Arabs as terrorist, and would argue that cities are vulnerable targets of these diabolical individuals. As a result of this propaganda, Americans are lulled into slowly forfeiting their inalienable rights while obtaining a deceiving feeling of safety. The media is a powerful force contributing to the ebbs and flows of social norms and cultural opinion. The aforementioned cartoon provides an example of the media’s efforts to persuade the public and control the masses.

Elijah Muhammad, the Leader of the Nation of Islam

For more than forty years, human rights activist and Muslim minister, Elijah Muhammad stood at the helm of the Nation of Islam—a religious organization that combined the teachings of Islam with a strong emphasis on morality and self-sufficiency for African-Americans. Muhammad, a devout believer in black nationalism once even said, â€Å"The Negro wants to be everything but himself[...] He wants to integrate with the white man, but he cannot integrate with himself or with his own kind. The Negro wants to lose his identity because he does not know his own identity.† Muhammad Rejects the Jim Crow South Muhammad was born Elijah Robert Poole on October 7, 1897 in Sandersville, GA. His father, William, was a sharecropper and his mother, Mariah, was a domestic worker. Muhammad workforce in Cordele, GA with his 13 siblings. By the fourth grade, he had stopped attending school and began working a variety of jobs in sawmills and brickyards. In 1917, Muhammad married Clara Evans. Together, the couple had eight children. By 1923, Muhammad had grown tired of the Jim Crow South saying, â€Å"I seen enough of the white man’s brutality to last me 26,000 years.† Muhammad moved his wife and children to Detroit as part of the great migration and found work in an automobile factory. In Detroit, Muhammad was drawn to the teachings of Marcus Garvey and became a member of the Universal Negro Improvement Association. The Nation of Islam In 1931, Muhammad met Wallace D. Fard, a salesman who had begun teaching African-Americans in the Detroit area about Islam. Fard’s teachings connected the principles of Islam with black nationalism—ideas that were attractive to Muhammad. Soon after their meeting, Muhammad converted to Islam and changed his name from Robert Elijah Poole to Elijah Muhammad. In 1934, Fard disappeared and Muhammad assumed leadership of the Nation of Islam.  Muhammad established Final Call to Islam, a news publication that helped build the membership of the religious organization. In addition, Muhammad University of Islam was founded to educate children. The Temple of Islam Following the disappearance of Fard, Muhammad took a group of the Nation of Islam’s followers to Chicago while the organization broke off into other factions of Islam. Once in Chicago, Muhammad founded Temple of Islam No. 2, establishing the town as the headquarters of the Nation of Islam. Muhammad began preaching the philosophy of the Nation of Islam and began attracting African-Americans in urban areas to the religious organization. Soon after making Chicago the national headquarters for the Nation of Islam, Muhammad traveled to Milwaukee where he established Temple No. 3 and Temple No. 4 in Washington D.C. Muhammad’s success was halted when he was imprisoned in 1942 for refusing to respond to a World War II  draft. While imprisoned, Muhammad continued to spread the teachings of the Nation of Islam to inmates. When Muhammad was released in 1946, he continued to lead the Nation of Islam, claiming that he was Allah’s messenger and that Fard was in fact, Allah. By 1955, the Nation of Islam had expanded to include 15 temples and by 1959, there 50 temples in 22 states. Until his death in 1975, Muhammad continued to grow the Nation of Islam from a small religious organization to one that had multiple streams of income and had gained national prominence. Muhammad published two books, Message to the Black Man in 1965 and How to Eat to Live in 1972. The organization’s publication, Muhammad Speaks, was in circulation and at the height of the Nation of Islam’s popularity, the organization boasted a membership of an estimated 250,000.   Muhammad also mentored men such as Malcolm X, Louis Farrakhan and several of his sons, who were also devout members of the Nation of Islam. Muhammad died of congestive heart failure in 1975 in Chicago. Sources Muhammad, Elijah. How to Eat to Live - Book One: From God In Person, Master Fard Muhammad. Paperback, Reprint edition, Secretarius Memps Publications, August 30, 2006. Muhammad, Elijah. Message to the Blackman in America. Paperback, Secretarius Memps Publications, September 5, 2006.