Table of Electrical Resistivity and Conductivity

This table presents the  electrical resistivity and electrical conductivity of several materials.   Electrical resistivity, represented by the Greek letter Ï  (rho), is a measure of how strongly a material opposes the flow of electric current. The lower the resistivity, the more readily the material permits the flow of electric charge. Electrical conductivity is the reciprocal quantity of resistivity. Conductivity is a measure of how well a material conducts an electric current. Electric conductivity may be represented by the Greek letter ÏÆ' (sigma), ÃŽ º (kappa), or ÃŽ ³ (gamma). Table of Resistivity and Conductivity at 20 °C Material Ï  (ÃŽ ©Ã¢â‚¬ ¢m) at 20  °CResistivity ÏÆ' (S/m) at 20  °CConductivity Silver 1.59Ãâ€"10−8 6.30Ãâ€"107 Copper 1.68Ãâ€"10−8 5.96Ãâ€"107 Annealed copper 1.72Ãâ€"10−8 5.80Ãâ€"107 Gold 2.44Ãâ€"10−8 4.10Ãâ€"107 Aluminum 2.82Ãâ€"10−8 3.5Ãâ€"107 Calcium 3.36Ãâ€"10−8 2.98Ãâ€"107 Tungsten 5.60Ãâ€"10−8 1.79Ãâ€"107 Zinc 5.90Ãâ€"10−8 1.69Ãâ€"107 Nickel 6.99Ãâ€"10−8 1.43Ãâ€"107 Lithium 9.28Ãâ€"10−8 1.08Ãâ€"107 Iron 1.0Ãâ€"10−7 1.00Ãâ€"107 Platinum 1.06Ãâ€"10−7 9.43Ãâ€"106 Tin 1.09Ãâ€"10−7 9.17Ãâ€"106 Carbon steel (1010) 1.43Ãâ€"10−7 Lead 2.2Ãâ€"10−7 4.55Ãâ€"106 Titanium 4.20Ãâ€"10−7 2.38Ãâ€"106 Grain oriented electrical steel 4.60Ãâ€"10−7 2.17Ãâ€"106 Manganin 4.82Ãâ€"10−7 2.07Ãâ€"106 Constantan 4.9Ãâ€"10−7 2.04Ãâ€"106 Stainless steel 6.9Ãâ€"10−7 1.45Ãâ€"106 Mercury 9.8Ãâ€"10−7 1.02Ãâ€"106 Nichrome 1.10Ãâ€"10−6 9.09Ãâ€"105 GaAs 5Ãâ€"10−7 to 10Ãâ€"10−3 5Ãâ€"10−8 to 103 Carbon (amorphous) 5Ãâ€"10−4 to 8Ãâ€"10−4 1.25 to 2Ãâ€"103 Carbon (graphite) 2.5Ãâ€"10−6 to 5.0Ãâ€"10−6 //basal plane3.0Ãâ€"10−3 ⊠¥basal plane 2 to 3Ãâ€"105 //basal plane3.3Ãâ€"102 ⊠¥basal plane Carbon (diamond) 1Ãâ€"1012 ~10−13 Germanium 4.6Ãâ€"10−1 2.17 Sea water 2Ãâ€"10−1 4.8 Drinking water 2Ãâ€"101 to 2Ãâ€"103 5Ãâ€"10−4 to 5Ãâ€"10−2 Silicon 6.40Ãâ€"102 1.56Ãâ€"10−3 Wood (damp) 1Ãâ€"103 to 4 10−4 to 10-3 Deionized water 1.8Ãâ€"105 5.5Ãâ€"10−6 Glass 10Ãâ€"1010 to 10Ãâ€"1014 10−11 to 10−15 Hard rubber 1Ãâ€"1013 10−14 Wood (oven dry) 1Ãâ€"1014 to 16 10−16 to 10-14 Sulfur 1Ãâ€"1015 10−16 Air 1.3Ãâ€"1016 to 3.3Ãâ€"1016 3Ãâ€"10−15 to 8Ãâ€"10−15 Paraffin wax 1Ãâ€"1017 10−18 Fused quartz 7.5Ãâ€"1017 1.3Ãâ€"10−18 PET 10Ãâ€"1020 10−21 Teflon 10Ãâ€"1022 to 10Ãâ€"1024 10−25 to 10−23 Factors That Affect Electrical Conductivity There are three main factors that affect the conductivity or resistivity of a material: Cross-Sectional Area: If the cross-section of a material is large, it can allow more current to pass through it. Similarly, a thin cross-section restricts current flow.Length of the Conductor: A short conductor allows current to flow at a higher rate than a long conductor. Its a bit like trying to move a lot of people through a hallway.Temperature: Increasing temperature makes particles vibrate or move more. Increasing this movement (increasing temperature) decreases conductivity because the molecules are more likely to get in the way of current flow. At extremely low temperatures, some materials are superconductors. Resources and Further Reading MatWeb Material Property Data.Ugur, Umran. Resistivity of steel. Elert, Glenn (ed), The Physics Factbook, 2006.Ohring, Milton. Engineering Materials Science. New York: Academic Press, 1995.  Pawar, S. D., P. Murugavel, and D. M. Lal. Effect of Relative Humidity and Sea Level Pressure on Electrical Conductivity of Air over Indian Ocean. Journal of Geophysical Research: Atmospheres 114.D2 (2009).

Renewable Energy Biodiesiel Essay - 1417 Words

Fuels have dominated the way the world operates for decades; with a rising demand for fuel becoming constantly more predominant. Their uses are vast, making them versatile and in high demand around the world. But since most common fuels like diesel and petrol are fossil fuels, the availability of such fuels is decreasing rapidly. Hence alternatives to these fuels are being developed and used worldwide. These alternatives include biofuels. Biofuels are defined as â€Å"a hydrocarbon that is made BY or FROM a living organism that we humans can use to power something.† (biofuel.org.uk, 2010) Most biofuels are made using forms of biomass, including algae, sugar cane, seeds, oil, fats etc. (biofuel.org.uk, 2010) Biodiesel is a biofuel alternative to†¦show more content†¦(biofuel.org.uk, 2010) Combustion ensues when a fuel is reacted with air. Complete combustion occurs when all of the bonds in a molecule are broken, releasing the maximum amount of energy. Complete combusti on is referred to as the excess. However, in reality this rarely occurs. Incomplete combustion ensues when there is a reduced amount of oxygen available - hence not all of the bonds are broken. Incomplete combustion is referred to as the limiting. (BBC, 2014) Figure 1 – Endothermic and Exothermic Reactions Source: (Beychok, 2012) Heat of formation measures the theoretical amount of energy released in reaction. (Helmenstine, 2014) It is calculated using the formula on the screen. Heat of combustion measures the experimental amount of energy released in a reaction. (Oliver, 2014) It can be calculated using the formula on the screen. The heat of formation of dodecane (C12H26) – traditional diesel – was calculated for the complete combustion to equal: ΔHf = 154.8798KJ/g The heat of combustion of dodecane (C12H26) – traditional diesel – was calculated for the complete combustion to equal: ΔHc = 87.95KJ/g The heat of formation of dodecane (C12H26) – traditional diesel – was calculated for the incomplete combustion to equal: ΔHf = 91.6KJ/g The heat of combustion of dodecane (C12H26) – traditional diesel – was calculated for the incomplete combustion to equal: ΔHc = 48.71KJ/g The energy released in the

Reasons for Devotion to Hindu Goddesses Free Essays

Reasons for devotion to Hindu goddesses Hinduism portrays feminine divinity in a more exalted way than most other religions do. Though Hindu goddesses are usually depicted as consorts, wives or companions to a Hindu god, cases exist in which they are worshipped independently; Tantrism for example, where it is believed that women posses more spiritual power than men, thus men can achieve divinity through union with a woman (â€Å"Tantrism†). Most villages reinforce the mother aspect of goddesses and worship them individually as their protector, regarding them as having originated in the area and thus being tied to the health and prosperity of the village (Caldwell). We will write a custom essay sample on Reasons for Devotion to Hindu Goddesses or any similar topic only for you Order Now Others who may devote themselves to a goddess might be in order to conquer or flourish in a particular area, like how someone who wishes to achieve higher wisdom would praise Sarasvati, goddess associated with learning. Many scholars question the origins of goddess worship, and it is argued that they most probably emerged in the Indus Valley civilization (2500-1500 B. C. E). The civilization, relying mainly on agriculture, likely worshipped female earth deities that represented fertility, regeneration, life and death, to aid in their harvests (Erndl 19). Scenes depicted in their seals also pointed to the fact that the Indus Valley people were perhaps â€Å"goddess-revering† (McDermott 3608). Some people have raised the point of feminism as a notion of commitment to a Hindu goddess, as goddesses that appear strong and independent exist in Hinduism, which is virtually unseen in other prominent religions. A popular question is then raised, â€Å"Is the Goddess a Feminist? Rita Gross acknowledges the difficulty of a concrete answer to the question, and responds with an ‘It depends’. She proposes that the answer lies in the definition of feminist that the person might have, and how the Goddess’s devotees are. The idea is simple enough; if the believer is feminist, then they will worship their goddess as if they were feminist as well. If the believer is not feminist, then they will worship their goddess as if they were not feminist. She states that â€Å". . . gods and goddesses are created by devotees . . . † (104). Gross’s statement rings true, especially when we examine much of the confusion shrouding Kali. Kali is almost always depicted as having black skin, a near naked body, long, disheveled hair and a long, lolling tongue. She wears ghastly adornments like a necklace made from human heads, and her fangs are long and usually dripping with blood. Her illustrations are mainly intimidating, making her appear wild and uncontrollable nearly perpetually. She is, however, a popular deity to worship in Tantrism, and is revered as the highest deity, above Brahma, Vishnu and Shiva. Millions regard her as Mother, and aspire to overcome the fear of death through confrontation. Kali’s origins are believed to have their roots in South Asia, where she was apparently worshipped through rituals and blood sacrifices. O’Flaherty distinguishes a figure, a demoness, in early Sanskrit literature called Long-Tongue, who he points to conceivably being a more ancient form of Kali. The first time the name Kali appears in texts is in Mundaka Upanisad, however, not as a goddess but as a tonguelike flame of sacrificial fire. The first mention of a goddess with the same name is in the Mahabharata, who appears in the dreams of warriors to give them a warning of death. However, it is through her later appearances in the Devimahatmya that Kali is brought closer into Hindu religion (Kripal 156). She is said to have sprouted when Durga, angered by the asuras who pointed their weapons at her, turned into an inky black color on her forehead and summons Kali. Kali then proceeds to kill all the asuras in a frenzied manner, later offering the heads of their leaders Chanda and Munda to Durga. Her second appearance is in the follow chapter, where she battles Raktabija, and assures success by sucking all of his blood so he could not reproduce anymore, per Durga’s command, while she slayed him (â€Å"Devimahatmya† ch. 7-8). Another myth ties Kali with Parvati, telling of an army of demons that threatens the safety of the world. Men cannot slay them, and so Shiva calls for his wife to aid them in battle. Parvati accepts the responsibility, swallowing the poison stored in Shiva’s throat and morphing into Kali. However, she becomes too drunk with the poison and, after defeating all the demons, threatens to destroy the world herself with her berserk dance. In an attempt to subdue his wife, Shiva then lays on the floor in front of Kali, who in her delirious state does not notice his presence and steps on him. Shamed that she had showed such disgraceful behavior, she bites her tongue in humiliation. The last scene of the above tale is illustrated in a lot of imagery, and while the tale itself has a lot of variations, many Hindus will arrive at the same resolution. It is in this perception that many contradictions lie. Another question rises, â€Å"What does Kali’s tongue-biting really mean? † Most Hindus will claim that it is to show shame, which is what the action means in Bengali culture, however the meaning behind the action might seem unlikely since Kali, who was previously interpreted as always being wild and threatening, that is, sporting qualities that an ‘ideal wife’ should not posses, was suddenly showing a submissive nature, ashamed of having disrespected her husband. From a Tantric view, Kali is mentioned to be standing on Shiva because she is engaging in reversed sexual intercourse with him, and â€Å"delighting in the waves of passion and arousal that flow from such an act. † It is evident that the feeling shame is rather unreasonable given the situation mentioned. Furthermore, a reading from Mishra of the Tantric reading suggests that, as Kali dances around madly, Shiva sleeps on the floor in front of her in an attempt to calm her and, In her blinded anger she did not see him and stepped on his chest. At that moment Siva’s penis became erect and entered Kali. At that instant Kali recognized her husband and pulled out her tongue in ecstasy and her anger disappeared. (Kripal 161) The above poses a wholly different view on the widely-known myth, and while it might not surely accept or reject any view, it inspires doubt on the real occurrence of the tale. Having explained the confusion around Kali’s popular myth and notorious tongue, a common misconception is brought to light which may or may not be the product of ‘believers believing what they want to believe’. Hinduism, having being shaped by a patriarchal society, might have sparked the want to dilute the image of the powerful and popular goddess Kali into one more acceptable for its community. An additional myth, telling of how Shiva defeats Kali in a dance match and succeeds in subduing her, resulting in her being more docile and calmer, doesn’t add up to the rest of the story around them as Kali is more often than not depicted as a wife that constantly provokes and encourages disruptive behavior from her husband (Kinsley 122). However, bringing up another point by Gross, she mentions, But, in the long run, if the goddesses’ devotees are feminists, then the goddesses will either come to be seen as feminists or will be abandoned by their feminist devotees. (104) It is plausible to arrive to the conclusion from the above stated that, if the religion a person follows does not satisfy or reflect their personal beliefs as well, they will abandon it; it is common sense. It should be mentioned as well that Hinduism is, rather than a single religion, a family of religions that are closely related to each other. Therefore, it should be plausible to assume that perhaps, the previously mentioned contradictory myths might be a result of this; that is, an effort to try to infuse one’s own beliefs into their religion to make it more acceptable to themselves. Looking and inspecting the gaps and problems in the religion can tell a lot about its believers’ culture and thinking. Having covered Kali’s disorder of facts, one can infer that Hindus probably place great importance in correct conduct of their wives, and the goddesses in their religion serve as a model for Hindu women to follow if they wish to be wed. Examples such as Parvati and Sarasvati can be mentioned, both portrayed as ideal, submissive wives to their partners, serving as counterbalances. Hindu gods and goddesses are sometimes portrayed as equals, and rather than husband and wife, they are shown to be male and female counterparts of the same being. The goddesses are by no means weak and disrespected; they are strong and revered, but their personalities inspire different, subtle ideas into their people. However, the idea of whether or not something is ‘correct’ or ‘erroneous’ is highly subjective, and while Western feminists might argue on the essentials that a woman must possess in order to be well off, it is not the same for Hindu women who are the target of the religion, and for them the Hindu goddesses provide them a positive model to follow, and with it, psychological comfort which is important (Gross 106). How to cite Reasons for Devotion to Hindu Goddesses, Essay examples

Roles and Responsibilities of PACU Nurse

Question: Discuss about theRoles and Responsibilities of PACU Nurse. Answer: Introduction Serving as a Post anesthesia care unit (PACU) nurse can be a quite challenging task because it comes with lots of duties and responsibilities that must be diligently discharged. In order to help a patient to attain an effective recovery after anesthesia, the PACU nurse has a mandate to thoroughly assess the patients health status; manage admission; accurately perform the documentation process; monitor the vital signs; and developed a well-organized individual care plan. However, failure to do so can result into an ethical and legal controversy that might in turn affect the practitioner. Having said this, I would like to explicitly express that I do remember, with a lot of regret, an incident in which a PACU nurse was accused of patient error (Hungness, et al., 2013). The challenge occurred when the practitioner failed to perform a proper management of the surgical patient due to inefficiencies in the monitoring of the patients health status, improper anesthesia administration, incons istent documentation, and poor assessment of the patient. As a result of this, the patient suffered complications like tachycardia, vomiting, and nausea. This was an unfortunate incident that proved that the PACU nurse had violated the prerequisite ethical and legal procedures that are required in a post anesthesia care. The violation caused an error that resulted into serious postoperative injuries that made the patient to suffer a great deal. Therefore, to address this challenge, the PACU nurse would have taken all the necessary measures to ensure that the patient is safely undertaken through the postoperative treatment. If the patient adhered to the principles of safety management, the error might have been prevented (Shope, et al., 2016). Meaning, no such unfortunate incident would have been experienced if the practitioner embraced team work, effective communication, proper equipment use as well as active involvement of the patients family and carers. So, because of such violati ons, the practitioner should be compelled to take responsibility. The action implies that the practitioner was not so much concerned about the safety of the patient. Otherwise, deliberate measures could have been taken to deliver quality care for the best interest of the patient. One of the ethical obligations of a nurse is confidentiality. Meaning, when serving a patient, the nurse has a moral responsibility to preserve the confidentiality of the patient. Here, it means that the nurse should refrain from sharing private and confidential information about the patient to other unauthorized parties including other healthcare professionals, family members, and the general public unless otherwise stated in the law, without the consent of the patient (Badzek, Henaghan, Turner Monsen, 2013). The observation of confidentiality requirements implies that the healthcare provider is not supposed to reveal the patients confidential health information to the carers without seeking for the approval of the concerned patient. It is a legal mandate for the nurse to seek for a valid consent of the patient before engaging in such actions. So, when delivering post anesthesia care, the PACU nurse should be guided by the principle of confidentiality and respect. So, once a patien t refuses that confidential information should not be shared with the carers, PACU nurse should not fail to do so. If the patient is in a stable and conscious mental state, their opinion should be respected. In this case, the carers cannot get access to private information relating to the patients health. Otherwise, if the patient consents, the nurse should go ahead and disseminate private information to the carers to enable them learn much about the patients health status. This can help the carers in making important decisions regarding the health plan of the patient. After all, the carers are responsible persons who are responsible for the patient (Holloway Wheeler, 2013). However, no matter how complex the concept of confidentiality can be, the PACU nurse can find himself in a dilemma especially when a need arises to disclose the patients private information t the carers. Although the law is quite categorical on what is to be done, the practitioner can treat the matter as an exception and be ready to disclose the patients private health information to the carers even without seeking for the patients consent. This can be done when the patient is not capable of consenting. An incapable patient is a minor or mentally-unsound patient who cannot make rational judgments to give a valid consent. Should this be the case, the healthcare provider is free to reveal the patients private information to the carers (Engel Prentice, 2013). As concerned persons, the carers deserve to be equipped with adequate information on the patient because it can help them in collaborating with the healthcare providers to make important decision regarding the health of the patien t. However, the carers should ensure that the same information is kept private and not revealed to any other unauthorized parties. References Badzek, L., Henaghan, M., Turner, M., Monsen, R. (2013). Ethical, legal, and social issues inthe translation of genomics into health care. Journal of Nursing Scholarship, 45(1), 15-24. Engel, J., Prentice, D. (2013). The ethics of interprofessional collaboration. Nursing Ethics,20(5), 437-452. Holloway, I., Wheeler, S. (2013). Qualitative research in nursing and healthcare. New York:John Wiley Sons. Hungness, E. S., et al., (2013). Comparison of perioperative outcomes between peroralesophageal myotomy (POEM) and laparoscopic Heller myotomy. Journal ofGastrointestinal Surgery, 17(2), 228-235. Shope, B., et al., (2016). The Nurse Resident in the Pacu: Designing and Implementing aProgram to Support the Transition of New Graduate Nurses into a Post Anesthesia Care Unit (PACU). Journal of PeriAnesthesia Nursing, 31(4), e41.