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Follow introctions. I need support with this Psychology question so I can learn better.

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Ethical Dilemma
This ethical dilemma took place in a dental office last year. Everything seemed fine at first until a patient came into the clinic to do an SRP. One of the dental assistants was asked out of curiosity where the Hygienist was, and the answer given was “here we do not have dental hygienist” so it was asked again, who is going to do the deep cleaning? The dental assistant replied that she was the one that did the cleaning. It was a surprising and confusing moment because dental assistants are not supposed to do an SRP legally. Later on, it was clear that the dentist in the dental office was doing these unprofessional traits for many years. He was using dental assistants and making them do the dental hygienist work and only for 13 dollars an hour.
According to the book Ethics and Law in Dental Hygiene, the founding principles of all the health professions is nonmaleficience. We as professionals according to nonmaleficient our first obligation is to do no harm the patients. This dentist did not care about his workers nor his patients. Instead of paying a hygienist, he used the assistant as hygienist without caring about the patient’s safety, and without thinking if the whole procedure the assistant was doing was right or wrong.
Another code of ethics that this dentist broke was Respect for patients and colleagues. He was not respectful to the patients nor his colleagues. Of course, those patients did not know what was happening. They thought that the one that did the cleaning was the hygienist. When the patients had questions about whether the assistants were also a hygienist the answer the dental assistants had to give was that they were dental assistants with expanded functions which was not true at all. After that answer, the patients did not ask any more questions because they are not well informed and did not know what any of that means. In addition to that, this dentist charged each patient $150 per quadrant.
What should I do with respect to that situation?
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The Role of Founding Fathers in American Society and Religion Analytical Essay

The Role of Founding Fathers in American Society and Religion Analytical Essay. The debates of whether faith groups and institutions should/should not be allowed to actively participate in the ongoing construction of the America’s public sphere continue to have a strong effect on the realities of a contemporary living in this country. One of the main aspects of these debates is that, while striving to promote their point of view on the concerned subject matter, the proponents of both diametrically opposite approaches often make references to what used to be the opinions of the Founding Fathers, in this respect. As a result, Founding Fathers are being often regarded as both: the opponents of the idea that religion should be incorporated into the country’s public life, as its integral component, and this idea’s advocates. This, of course, contributes substantially to the fact that, as of today, American citizens remain rather divided in their opinions as to what kind of a role should religion play in the society. However, while indulging in the earlier mentioned debates, the proponents of both approaches seem to remain unaware that, during the course of the last century, the American society has undergone a dramatic transformation. This is why, as of today, the validity of the Founding Fathers’ insights, in regards to the issue of religion, cannot be discussed outside of what accounts for the qualitative aspects of the era of post-modernity. In this paper, I will explore the validity of the above-suggestion at length, while arguing that the constitutional principle of the separation between Church and State remains thoroughly valid and that the so-called ‘people of faith’ will be much better off not meddling in the country’s public affairs. The main argument, to which religious Americans refer, while trying to prove the legitimacy of their claim that they should be allowed to exert a strong influence on the process of a political/social decision-making in America, is that the First Amendment to the U.S. Constitution clearly entitles Americans with the right to practice their religious beliefs freely, “Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof…” (First Amendment, 2013, para. 1). The same Amendment also guarantees that, regardless of what happened to be the specifics of people’s religious affiliation, they will not be discriminated against. Another common argument, brought forward by religious citizens, in defense of their claim that they have the right to influence the government’s functioning, is that initially, the overwhelming majority of early American settlers consisted of bible-thumping Protestants. Even the majority of liberally minded Founding Fathers and most prominent American intellectuals, affiliated with them, were formally religious. For example, as Hector St. Jean de Crevecoeur pointed out, “As Christians… our thoughts are left to God” (1781, para. 7). Nevertheless, it often skips the religious people’s attention that back in the early days of America, the measure of one’s religious faithfulness used to be considered reflective of the extent of his or her existential industriousness. The reason for this is simple – Protestants do not really need God as their ultimate benefactor, but rather as some distant authority that does not intervene in their lives actively. This is the reason why Protestants believe that it is when they are being fully self-reliant that makes God to love them – hence, allowing believers to enjoy a financial prosperity. This explains why, as opposed to what it is being the case with Catholics, who tend to rely on ‘God’s graces’, while dealing with life-challenges, many Protestants find it intellectually repulsive to even annoy God with excessive prayers. According to Emerson, “Prayer looks abroad and asks for some foreign addition to come through some foreign virtue, and loses itself in endless mazes of natural and supernatural, and mediatorial and miraculous” (1841, para. 42). Thus, it appears that even the America’s early intellectuals, whose writings contributed immensely towards setting this country on the path of a rapid socio-cultural and technological development, did not have any illusions as to the counter-beneficiary essence of the religious believers’ primary activity – a prayer. In the previously quoted article, de Crevecoeur suggested that, “The rewards of his (American citizen’s) industry follow with equal steps the progress of his labor; his labor is founded on the basis of nature, SELF-INTEREST… Religion demands but little of him; a small voluntary salary to the minister…” (para. 4). Therefore, there can be only a few doubts that, even as early as during the course of the 18th century, the American society had been already de facto secularized. This simply could not be otherwise, because as sociologists are being well aware of, the actual strength of people’s sense of religiosity negatively relates to the quality of their living standards. In plain words – the more enjoyable happened to be one’s life, the less likely he or she would be willing to contemplate on the issue of divinity, and vice versa. Because, upon having arrived to the New World, European settlers realized that the whole unexplored and resource-rich continent was at their disposal, there is nothing too odd about the fact that, as compared to the living standards in Europe, the living standards in America were much higher – even as far back as a few centuries ago. Therefore, contrary to what the country’s religious citizens believe, the America’s greatness has been predetermined by the objective laws of history, which have nothing to do with the notion of a religious faith. The same laws presupposed the eventual emergence of the theory of a ‘social contract’ (initially articulated by John Locke), which even today remains a discursive foundation, upon which the America’s continual prosperity firmly rests. According to the theory’s foremost provision, all the citizens are absolutely equal, in the social sense of this word, “Creatures of the same species and rank, promiscuously born to all the same advantages of nature, and the use of the same faculties, should also be equal one amongst another without subordination or subjection” (Locke, 1689, papa. 2). Apparently, as they were becoming ever more intellectually enlightened, it was only natural for Americans to come to the eventual realization of the fact that there can be no rationale in providing some of the society’s members with special rights and privileges while denying the same opportunity to others. Yet, it is specifically the religious people’s belief in their ‘specialness’, which constitutes their main psychological trait, as individuals – this is especially being the case with the affiliates of monotheistic religions, such as Christianity, Judaism and Islam. For example, even today it represents a commonplace among religious Jews and fundamentalist Christians to think of themselves as ‘chosen people’, who can justify even the most despicable behavior, on the part, by saying ‘God wills it’. What it means is that people’s right to enjoy the freedom of religious expression and their right to take an active part in the society’s functioning are mutually incompatible. The reason for this is simple – the society’s continual stability is ensured by people’s willingness to enter into ‘social contracts’ with each other, which in turn presupposes a certain degree of an intellectual flexibility, on their part. However, as we well know, strongly religious people can be referred to as anything but intellectually flexible. Therefore, after having been allowed to form political parties, as the part of taking a practical advantage of their constitutionally guaranteed rights, religious individuals will inevitably concern themselves with trying to limit the rights of others. The suggestion that faith groups should be in the position of influencing the government/society will also appear discursively inconsistent, once we take into consideration the qualitative dynamics within the American society. After all, it does not account for any secret that, as of today, this society is becoming increasingly multicultural – the process that has direct implications, in regards to how the society’s members go about practicing their religions, because one’s sense of religiosity cannot be discussed outside for what accounts for the concerned individual’s ethno-cultural affiliation. For example, the majority of practicing Christians in the U.S. are Whites. This partially explains why, despite the fact many American Christians remain thoroughly convinced that they act in exact accordance with how Jesus would like them to, this is far from being the actual case – the genetically predetermined workings of the White people’s mentality cause their religious longings to be artificial to an extent. This is exactly the reason why American Christians consist of predominantly older people, who attend Church once per week, while trying not to asleep there during the sermon. Therefore, there is nothing odd about the claims that, as of today, the religion of Christianity in America is effectively ‘dying’. However, the same cannot be said about the religion of Islam, for example – the bulk of American Muslims accounts for comparatively young people, who bend down on their knees and pray Allah five times per day, regardless of where the ‘prayer time’ finds them. What it means is that in the future, it is specifically the representatives of the world’s ‘alive’ monotheistic religions (such as Islam), the population of which in America grows rather rapidly due to the institutialization of the ‘celebration of diversity’ policy, that will strive to influence the society more than the representatives of any other religions. Therefore, the government’s hypothetical decision to allow faith groups to take an active part in influencing the process of the country’s domestic policies being designed will create objective preconditions for America to be set on the path of Islamization – just as it happened in Britain a few decades ago. Then, it will be only the matter of time, before Muslim believers would begin demanding the incorporation of the Sharia Laws, as the integral part of the America’s legal system – hence, causing this country to put away with the ideals of democracy, once and for all. Given the fact that America currently remains in the state of a ‘cold war’ with the Muslim world, the faith groups’ claims that they should be allowed to have their voices heard in the public sphere can be well-referred to, as such that correlate well with the agenda of the agents of foreign influence in the country. Therefore, there is nothing ‘unconstitutional’ about the government’s strive to limit the scope of socio-political influence, on the part of faith groups – by acting in such a manner, the government is being driven by the considerations of national security. This once again points out to the fact that under no circumstances may the principle of the separation between Church and State be claimed counterproductive by religious citizens, whose primary agenda is being concerned with nothing less than reversing the course of the historical progress backward. The final argument against ‘sacralization’, which can be brought forward by those citizens that understand the whole scope of threats, associated with allowing faith groups to influence the society’s functioning, rests on the assumption that responsible policy-makers must be capable of coming up with discursively justified/wise decisions, which will prove beneficial to the society’s functioning in the long run. The fact that, as practice shows, the government’s wise decisions rarely enjoy popularity among ordinary citizens, should not be affecting the policy-makers’ ability to act wisely. The reason for this is that, as Socrates pointed out in the famous dialogue ‘Crito’, “By acting under the advice of those who have no understanding, we destroy that which is improved by health and is deteriorated by disease” (Plato, 46b-49a). In light of the recent discoveries in the fields of physics, biology and psychology, and also in light of what we know about the bloody history of monotheistic religions, one’s strong affiliation with a particular religious faith cannot be referred to as anything, but the indication that the concerned individual never ‘grew up’, while continuing to remain cognitively infantile. In fact, this would be the best-case scenario, as one’s serious belief in the religious fables about talking donkeys, women’s impregnation by ‘holy ghosts’ and the sun standing still in the sky can be well regarded as the proof of the individual’s mental inadequacy. We certainly do not allow violently minded lunatics, endowed with the Messianic complex, to roam free out on the street, as it would endanger the society’s healthy members. Why should be religious fanatics treated differently – not to mention allowing them to form political parties? Whatever the politically incorrect it may sound, but religion does deserve to be deemed in terms of a ‘mind disease’ – one should only attend the gathering of Christian ‘snake-handlers’ or Pentecostals, for example, in order to confirm the full legitimacy of this statement. Therefore, it will only be natural limiting the scope of religious citizens’ rights – just as it is being the case with people who undergo a psychiatric treatment. This would benefit religious individuals in more ways than just one, even though that, while remaining in the state of a religious arrogance, they may not like it. I believe that the deployed line of argumentation, in defense of the idea that faith groups should not be allowed to gain influence in the society, is fully consistent with the paper’s initial thesis. By not attempting to gain such an influence, the members of these groups would be acting in full accordance with the religion’s main theological postulate that the secular world is not worthy for believers to focus their attention upon and that they should be concerned with trying to come to the ‘kingdom of heaven’, as their foremost priority in life. References de Crevecoeur, H. (1781). Letter III. What is an American. Web. Emerson, R. (1841). Self-reliance. Web. First Amendment. (2013). Web. Locke, J. (1689). Second treatise of civil government: Chapter 2. Web. Plato. Crito. Web. The Role of Founding Fathers in American Society and Religion Analytical Essay


essay help online free Complete TWO CASE STUDIES FOR TRIDENT UNIVERSITY (GRIND). I don’t know how to handle this Business question and need guidance.

TASK 1: (worksheet ONLY)
Case Assignment
Read Chapter 6, Educational Planning and Academic Decision-Making, in Thriving at Trident University.
Complete the Advising Pre-Planning Worksheet and then set up an appointment with your student success advisor. After reviewing your worksheet with your student success advisor, submit the assignment along with the code that your student success advisor gives you.
Assignment Expectations
Complete the Advising Pre-Planning Worksheet and then set up an appointment with your student success advisor.

TASK 2: (4 pages long)
Travis Kalanick was the founding CEO of the ride-sharing giant Uber. Under his leadership, Uber has become a globally successful firm with a valuation over $60 billion. Kalanick is in his early forties, but Uber is the third firm that he started. Earlier in his career he founded the file-sharing company Scour which ended up going bankrupt due to lawsuits. He had more success with another file-sharing company called Red Swoosh which he later sold for $19 million.
In spite of all of his accomplishments and success, he has always been a controversial CEO. Recently he was caught on video berating an Uber driver, a video that went viral. He has also faced allegations of fostering a toxic corporate culture. After facing a continuing wave of negative publicity, Kalanick had to step aside as CEO, but remains as a powerful member of Uber’s Board of Directors. He is also still one of their major shareholders, so even though another CEO will be managing the day-to-day, affairs he is likely to remain as a major leader within Uber.
For this paper you should first thoroughly review the background readings and make sure you are clear on the distinction between charismatic, transformational, and transactional leadership. Then do some research on Travis Kalanick’s leadership style. There is no shortage of articles about Travis Kalanick and Uber. But harder to find are articles on what kind of leader he is and how he leads his employees. Here are a few articles to get you started, but if you can find articles that are more recent or have more information about his leadership style, feel free to use them in your paper instead:

Hook, L. (2017, March 10). Uber: The crisis inside the “cult of Travis.” Financial Times, p. 11. [ProQuest]
Somerville, H. (2017, April 13). Uber CEO’s iron grip poses challenge in COO search. Reuters. Retrieved from
Fast Company. (2015, September 25). Travis Kalanick, the fall and spectacular rise of the man behind Uber. South China Morning Post. Retrieved from

Case Assignment
After you have reviewed the background materials and done some research on Travis Kalanick, write a 4- to 5-page paper addressing the issues below. Make sure to cite both required background readings such as Barine and Minja (2012) or Luthans et al. (2015) as well as specific articles on Travis Kalanick.

Does Travis Kalanick meet the definition of a charismatic leader based on what you’ve read? Explain your answer using both the required background textbook readings as well as specific information you found about Kalanick.
Does Travis Kalanick meet the definition of a transformational leader based on what you’ve read? Explain your answer using both the required background textbook readings as well as specific information you found about Kalanick.
Does Travis Kalanick meet the definition of a transactional leader based on what you’ve read? Explain your answer using both the required background textbook readings as well as specific information you found about Kalanick.
Overall, what do you believe are the main benefits and drawbacks of Travis Kalanick’s approach to leadership? Do you think he needs to make major changes in his leadership style?


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Human factors are considered the weakest link to security, which makes it crucial to change user behavior. The changes primarily consist of workplace behavior, and work activities to stay compliant with standards, guidelines, and procedures of the security policy. Behavior modification involves some level of learning of the user.
You are the security trainer of a cloud service provider, research the threats, common workplace problems, issues, human errors, and others that relate to an employee working in the Information Technology field, then create a workplace security program.
A few ideas to get started are encrypting hard drives, no outside storage devices can be brought to work, awareness of threats internal and external. You will need to provide 20 slides and a video presenting the information to be used with the employee’s training and on boarding program.


Provide a minimum of 20 slides

Must include a reference page in APA

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mat126 week 4 assignment

mat126 week 4 assignment.

Week Four Written AssignmentFollowing completion of your readings, complete exercise 4 in the “Projects” section on page 620 of Mathematics in Our World.Make sure you build or generate at least five more Pythagorean Triples using one of the many formulas available online for doing this.After building your triples, verify each of them in the Pythagorean Theorem equation.The assignment must include (a) all math work required to answer the problems as well as (b) introduction and conclusion paragraphs. Your introduction should include three to five sentences of general information about the topic at hand.The body must contain a restatement of the problems and all math work, including the steps and formulas used to solve the problems.Your conclusion must comprise a summary of the problems and the reason you selected a particular method to solve them. It would also be appropriate to include a statement as to what you learned and how you will apply the knowledge gained in this exercise to real-world situations.The assignment must be formatted according the APA (6th edition) style, which includes a title page and reference page. For information regarding APA samples and tutorials, visit the Ashford Writing Center, within the Learning Resources tab on the left navigation toolbar, in your online course.
mat126 week 4 assignment