The Sources of Competitive Advantage of Rolls-Royce PLC and Tesco PLC Essay - 1

The Sources of Competitive Advantage of Rolls-Royce PLC and Tesco PLC in Harvard Style - Essay Example Traditionally, the competitive advantage business organizations can be fully identified by conducting a value chain analysis. However, recognizing the numerous changes in the businesses’ market environment, this paper will also complement value chain analysis with a method introduced by Shawn Cartwright, the value web analysis. It should be noted that this tool brings into consideration the analysis of competitive advantage of dotcoms or firms whose operations are conducted online or whose brick and mortar strategies are complemented by the online presence (Cartwright and Oliver 2000). This report will be organized as follows. The first section will take a look at the operations of Rolls-Royce Plc. A brief organizational profile will be presented together with the company’s identified core competencies. The second section will also evaluate Tesco Plc in the same manner.  This paper will conclude with a comparison and contrast of the previously identified competitive a dvantages. Rolls-Royce is currently the world’s second-largest airline engine manufacturer behind the General Electric Aviation. Aside from aero-engine, the company is also involved in other industries like defense, marine, and energy markets. The business organization traces its origin in 1971 and was founded by Henry Royce and CS Rolls. With its humble beginning, it has now ascended in the global business marketplace with its cutting edge technology and diverse product offerings. The company is not just a provider of high-quality products but also offers unmatched after sales service to its clients.

The Swimmer Essay Example for Free

The Swimmer Essay How would you characterize the social world that Neddy Merrill lives in? He lives a perfect life. A perfect family, high social standing and an expensive house. He dosent have many problems and his friends are perfect as well. What is Neddy’s mood at the beginning of the story? He seems content. It was a hot sunny day and he was drinking a glass of gin. What possible reasons can you think of for the journey that Neddy proposes to undertake? Are there any suggestions that this journey does not take place in reality? Consider some of the many signs of trouble that Neddy encounters during the course of his journey. List them. During his journey Neddy goes through many stages in his life. I think the pool is a symbolism of alcohol. In the beginning he was fine and everyone was nice to him. Eventually he comes to a dry pool and has no idea what to do. People start being rude to him and he realizes that his wife and kids are gone. Neddy doesnt live in reality. What role does drinking alcohol play in the story? A major role. Neddy’s alcohol issues may have caused the affair with Shirley Adams causing his wife and daughters to leave him. What do you think is the overall meaning or message is in the story? I think the meaning of this story is that life is short and you should use your time wisely. Neddy wanted all the material objects in life and alcohol. How many pools does Neddy swim through? List them in order. the grahams, hammers, lears, howlands, crosscups, bunkers, levys, welchers, public pool, hallorans, saches, biswangers, shirley adams, gilmartins, clydes Notice the pattern of how people treat him as he goes from pool to pool. What is that pattern? Mrs. Graham was vey nice to him and offered a drink. the bukers had a party. the welchers pool was dry. Eventually people were questioning his behavior. They were ignorning him, being rude and telling him to grow up. Neddy describes himself as heroic. Use quotes from the story to affirm or refute that idea. I am not too sure about this answer. Notice the description of the seasons – how many are there? summer and autumn

Nutrition in Residential Care Settings

Nutrition in Residential Care Settings Health, Wellness and Nutrition Introduction In this assignment, I will discuss various aspects of nutrition in a Residential Care setting. I will look at the opportunities and challenges a social care worker has in addressing the holistic and nutritional needs of the clients and staff. I will look at some of special dietary considerations and the social factors that are involved in a residential care setting. Residential Care Residential Care is an alternative care for young people whose family are unable to care for them. These centres are managed by the Family Support Agency, now Tulsia, or by a voluntary or private Company. There are usually between two and six young people living in each house. In 2013, there were 321 children in residential centres. (www.dcya.gov.ie) The children who live in residential care deserve the very best care that social care workers can provide. To achieve this, their nutritional needs have to be met to ensure that each person can reach their full potential. Social care workers have a duty to look after and provide good wholesome food at the centre. Food is an important part of everyone’s life therefore social care workers need to support children in residential care to make healthy choices and give them practical skills and knowledge to enable them to make the right choices for their health and wellbeing.( Caroline walker Trust) The food pyramid is the recommended guide that is use in Ireland. Foods are divided into different parts in the pyramid to show the recommended intake of each food group. It states that you should eat Plenty of bread, rice pasta and other starchy foods preferably wholegrain varieties with six or more servings for all ages. Although men and boys may eat up to twelve servings depending on how active they are. Plenty of fruit and vegetables, at least six or more portions Three servings of milk, cheese or yoghurt. Children and teenagers will need more. Some meat, fish, eggs beans, pulses, and other non-sources of protein. Two servings is sufficient. Very small amounts of fats and oil. A very small amount or none of foods or drinks that is high in sugar.( Safe food.) A report published in England by Save the Children in 1998, Look Ahead: Young people in Residential Care and Food stated that, many young people who had left residential care were unequipped to live independently. For example, they did not have the skills to shop and cook and this led to unhealthy lives. Young people who had left the service said that they did not learn enough food skills. Less than half of the young people said they had never helped to prepare a meal most of the actives they had taken part in involved setting the tables, washing up or peeling the vegetables. Less than a third said they had a role in the menu planning. The study also showed that a major barrier in residential care was the Health and Safety regulations that excluded young people from the kitchen. (eatingwellchildren2001pdf) Special Dietary Considerations Children and young people need the right balance of food and nutrients to enjoy a healthy life. The key is to get the balance right, to provide essentianal vitamins, minerals, protein and fibre into the diet. If there are insufficient nutrients in the diet, this can lead to diseases and bad health. Childhood obesity has increased over the past few years. Obesity affects children in a number of ways including physical mental and emotional wellbeing. If it continues into adult life, it can have serious affects on health such as diabetes, heart disease stroke and some types of cancers. section 3 nutrition guidance scotish download. Putting into practise a healthy eating plan in a residential care setting, needs to be approached in a sensitive way. It may take time for young people, to adopt a healthier eating plan and to feel comfortable eating in a group. Some young people may choose eat a vegetarian diet. The staff must ensure that this type of diet is varied as much as possible to make sure that good sources of iron, zinc, protein and calcium are included in their diet. Some children in residential care may have a food intolerance or food allergy, which is a reaction to a food or ingredient. Some foods can cause a severe allergic reaction (anaphylactic shock) to such food as peanuts, shellfish or eggs. This should be highlighted in the child’s care plan. Anaphylaxis is the most serious type of allergic reaction and you could die without the proper medical intervention. Although food is the most common allergic reaction insect stings and sometimes exercise can cause anaphylactic shock. The symptoms usually occur within minutes but it can also take a few hours after exposure. As social care workers, it is crucial to be aware of the signs and symptoms as it can happen to anyone at any time. ( www.anaphylaxis.ca) Unlike this serious life threatening allergy are those who suffer from celiac disease. This disease causes the person to react to gluten which is the protein found in wheat. People with celiac disease have an intolerance to wheat products such as bread, cakes, and biscuits. It causes damage to the lining of the small intestine and thus prevents the absorption of nutrients. The only way to manage celiac disease is to avoid all foods that contain gluten to prevent further damage. (Celiac society of Ireland) Diabetes like celiac disease is also an autoimmune condition that results in the body unable to burn up sugar (glucose) properly. This happens when the pancreas does not produce sufficient insulin a natural hormone that regulates blood sugar level. Insulin helps the sugar in the blood enter the cells of thee organs in the body. Without this process to much sugar would build up in the blood. As a result, this can cause faintness weakness and coma. There are two types of Diabetes; Type 1 Diabetes occurs mostly in children and young people. It requires the person to take insulin injections as well as a healthy nutritious diet and exercise. In the residential centre, the staff would have to monitor the person’s diet to make sure that the amount of insulin is carefully balanced against the food that supplies the sugar and the amount of excise that is burning off the sugar. Type 2 Diabetes is on the rise and it is generally seen in older adults. It can be kept under control with a good healthy diet usually there is no need for insulin but some people need to take tablets. (Kirkpatrick, 2004) Social factors Mealtimes are an important part of our culture. It is where children learn about behaviour and develop new skills. It also offers a sense of belonging. Children in residential care may never have experienced this with their own family. Mealtimes should be an enjoyable experience where staff and children can share stories. When planning a meal it is important to take every person likes and dislikes into consideration. Children who have special diets or those who are vegetarian need a variety of suitable nutritious food. Child care (Placement of Children in Residential Care) Regulations, 1995, Part 111, Article 11. www.dcya.gov.ie xxxxxxxxxxput in It is important to build good relationships between staff and children. The care workers ought to look for the views of the children around food and food-related issues. This should be a fundamental part of day-to-day activities at the centre. Social care workers at residential centres have an opportunity to improve children’s experience and health and wellbeing in areas of food practise. It is important for staff to adopt a healthy eating plan, as this will serve as a good example to the children. Children need to develop practical skills around budgeting, buying, preparing and cooking of food as this will prepare them for when the leave the centre. www.Scotland. Gov.uk. Food can work as powerful symbolic medium where thoughts, feelings, and relationships are played out and it can be a useful tool for children who have experienced neglect. Through food, children can experience consistency and nurture and develop autonomy with a sense of control. It can demonstrate trust and care. Food is a simple way for a social care worker to monitor the ethos and the culture of the centre. By reflecting on the food practices and attitudes towards food, you can see how your centre is doing in many ways. Reflection I have found this module both interesting and challenging. I did not realise how complex and intense it would be. I have really enjoyed learning about nutrition and I have integrated this new knowledge into my family life. It has changed the way I look at food. I would also like to do a course on nutrition, as it is such an important aspect of overall health and wellbeing. I have a good understanding now on infections and diseases, which is so important to social care practise and in my own personal life. The subject that has had the most impact on was the subject of child abuse. I found it very informative and very challenging. This subject has really opened my eyes to the realness of the work that is involved in social care practise. I feel this module is central to social care practise and it has prepared me for social work. I have gained practical every day skills that I will require, to work as a social care worker.

Reading Moby-Dick as Ethnic Allegory Essay -- Moby Dick Melville Paper

Reading Moby-Dick as Ethnic Allegory At a time when images of the white settler conquering the "savage" frontier were prevalent in antebellum America, depictions of racial polarization and, alternately, co-existence among different ethnic groups had already begun to find expression in various artistic mediums, from painting to literature. Today more than ever, such works continue to elicit critical re-examinations where race relations, colonization, and literary representation are concerned. While many literary and cultural critics have proposed allegorical readings of political and religious natures, Herman Melville's Moby-Dick can also be read relatedly as an ethnic allegory, where particular scenes and images representing death or destruction illustrate Melville's uneasiness with how white expansionist attitudes are enacted often in tension with or at the expense of different ethnic peoples living within America's geographic borders. For these purposes, I would like specifically to examine Melville's rather unconvent ional portrayal of a non-white character such as Queequeg. The correlation between his anticipated and ultimate death and the calamitous demise of the Pequod , as a space which rearranges traditional structures of hierarchy and accomodates ethnic diversity, in the end, demonstrates Melville's indecisive anxiety between an imagined fantasy of an alternative social reality and the historical reality of American westward expansionism. First, allow me to be clear: At a simplified level, I call this an ethnic allegory because Moby-Dick both illustrates and confronts the ways in which "white" America expresses a desire for hegemonic control, symbolized in Ahab's ruthless quest for the white whale, at the same ti... ... Works Cited Berkhofer, Robert F. The White Man's Indian: Images of the American Indian from Columbus to the Present. New York: Vintage Books, 1979. Brodhead, Richard H. "Trying All Things: An Introduction to Moby-Dick. New Essays on Moby-Dick or, The Whale. ed. Richard H. Brodhead. Cambridge: Cambridge UP, 1986. Duban, James. Melville's Major Fiction: Politics, Theology, and Imagination. Dekalb: Northern Illinois UP, 1983. McIntosh, James. "The Mariner's Multiple Quest." New Essays on Moby-Dick or, the Whale. ed. Richard H. Brodhead. Cambridge: Cambridge UP, 1986. Melville, Herman. Moby-Dick. New York: Holt, Rinehart, and Winston, Inc., 1964. Yarborough, Richard. "Strategies of Black Characterization in Uncle Tom's Cabin and the Early Afro-American Novel." New Essays on Uncle Tom's Cabin. ed. Eric Sundquist. Cambridge: Cambridge UP, 1986.

Zombies

Zombies There is a current fad of entertainment in popular culture about zombies and zombie apocalypses. Have you ever heard of a real â€Å"Zombie†? Have you ever thought of where this idea of â€Å"Zombies† came about? Theyre history does not stem from Hollywood or comic books. Zombies have a real history as well as an actual scientific capability of existing. Isak Niehaus (writer for The Journal of the Royal Anthropological Institute) explained the cultural connection to zombies in Africa, and Wade Davis (writer for New York: Simon & Schuster) researched the reports in Haiti of he zombie culture there.Ker Than researched the topic for National Geographic news and came up with startling possibilities of a zombie-like outbreak. Just about everybody knows about fictitious zombies, but less are familiar with the facts about zombies. There are many people zombies are very real. They aren't a fable and are something to be taken seriously. Belief in magic and witchcraft is widespread throughout Haiti and the Caribbean, often in the form of religions such as Voodoo and Santeria.The Oxford English Dictionary, the term â€Å"zombie† initially showed up in English around 1810 when historian Robert Southey declared it in his book â€Å"History of Brazil. † But this â€Å"Zombi† wasn't the typical Hollywood version of the brain-hungry horror. Instead it was a West African deity. The word â€Å"zombie† later came to propose the human life force exiting the body, ultimately leaving a creature human in form but lacking self-awareness and intelligence. The word was introduced to Haiti and to other places from Africa through the slave trade.Isak Niehaus found that the term Zombie is used to describe a spellbound person deprived of cognizance and self- wareness, yet able to move and react to immediate provocations. Though many people treat the current â€Å"zombie apocalypse† as a fun pop culture meme, Haitian culture † li ke many African cultures † is greatly immersed in faith in magic and witchery. Belief in zombies is related to the Voodoo religion, and has been widespread in Haiti for many years. Haitian zombies were said to be people brought back from the dead through magical means by voodoo priests called bokors or houngan.Sometimes the zombification was done as punishment which struck fear in those who believed that they could be abused even after death. Often the zombies were said to have been used as slave labor on farms and sugarcane plantations. A mentally ill farmer claimed to have been seized captive as a zombie worker for two decades, though he couldn't show researchers where this had taken place. Researchers pursued a case in Haiti, 1937 of rumors that the affected persons were given a powerful psychoactive drug, but they were not able to locate anyone willing to offer much evidence.After many years the researchers concluded that there is more to Voodoo than ritual and that there is a medical base behind what is going on. Several decades later, Wade Davis, a Harvard ethno botanist, offered a pharmacological case for zombies some of his books. Davis went to Haiti in 1982 and, after investigations, claimed that a living being could be changed into a zombie by way of two specific powders being put into the circulatory system, most of the time by an open wound.One of the powders includes tetrodotoxin (TTX), a potent and often tatal neurotoxin tound in the putte The second powder consists ot dissociative drugs like datura. These powders could induce a deathlike state where will of the eing would be completely open to that of the bokor. Davis also popularized the story of Clairvius Narcisse, who was claimed to have succumbed to this practice. Davis described the case of an initial state of deathlike suspended animation, followed by reawakening into a psychotic state.The insanity induced by the drug and psychological trauma was hypothesized by Davis to strengthen s ocially learned beliefs and to cause the individual to rebuild their characteristics as that of a zombie, since they actually thought they were dead, and had no other role to play in the Haitian society. Though dead humans can't come back to life, certain viruses can induce such aggressive, zombie-like behavior, scientists say in the new National Geographic Channel documentary The Truth Behind Zombies.For instance, rabies, a viral disease that infects the central nervous system can drive people to be violently mad. If a rabies virus was to combine with the ability of a flu virus, in order to spread quickly through the air, you might have the makings of a zombie apocalypse. The first signs a human has rabies, such as anxiety, confusion, hallucinations, and paralysis ont typically appear for ten days to a year after infection, as the virus incubates inside the body. This is very unlike movie zombies, which become reanimated almost immediately after infection.Once rabies sets in, thoug h, it's fatal within a week if left untreated. If the genetic makeup of the rabies virus went through enough changes, or mutations, its incubation time could be condensed dramatically. Many viruses have naturally high mutation rates and constantly change as a means of evading or bypassing the defenses of their hosts. For the rabies virus to cause an event like a zombie pandemic, not unlike the ones ou might see in a movie, it has to be much more contagious.Typically a human could catch rabies after being bitten by an infected animal and the infection usually stops there, but thanks to pet vaccinations, people seldom get rabies in the U. S. nowadays, and even fewer people die from the disease. For example, in 2008 only two cases of human rabies infection were reported to the U. S. Centers for Disease Control and Prevention. A faster mode of transmission would be through the air, which is how the influenza virus spreads. The movie 28 Days Later depicts a scenario of a age virus. If ra bies somehow became airborne this movie would be very plausible.In order to be transmitted by air, rabies would have to mutate or use traits from another virus like influenza. Elankumaran Subbiah, a virologist at Virginia Tech, states that diverse forms, or strains, of the same virus can change pieces of genetic code using reassortment or recombination. Unrelated viruses, although, don't Just randomly create hybrids in nature. Likewise, he also said â€Å"They're too different. They cannot share genetic information. Viruses assemble only parts that belong to them, nd they don't mix and match from different families. It's theoretically possible for scientists to use a rabies virus and an influenza virus, though extremely difficult, to create a hybrid rabies-influenza virus using modern genetic engineering techniques. Sure, you could imagine a scenario where you mix rabies with a flu virus to get airborne transmission, a measles virus to get personality changes, the encephalitis viru s to cook your brain wit n tever and throw in the ebola virus to cause you to bleed from your guts. You would probably get something like the zombie virus, but nature oesn't let these things to happen all at the same time.Yet†¦ There is a vast history of zombies, from Africa to Haiti and other trade lands, all the way to Hollywood. The general focus of zombies is the entertainment of it all. To this day there are still cases of zombie voodoo and stories of dead people coming back from the grave. The focus should be on the possibilities of the future though. If Just one team of scientists with access to the means to hybrid existing viruses the entertaining idea of zombies on a TV would not be funny at all. It's not all that unreal now is it?

Historical Perspective of Ethics of Care

There is vague and indescribable meaning is attached with the word care, which is interchangeably used for caring, compassion, humanitarianism, altruism, beneficence, or philanthropy. â€Å"For where there is love of man (philanthropia)’, reads a famous passage in the pseudo-Hippocratic treatise Precepts (Precepts, 6),†there is also love of the art (philotechnia)[1]. The term â€Å"philanthropia’, means literally ‘Love of Mankind, original meaning of the word was the benevolence of the god for man, this is the term used for Care. Sir William Osler saw in this maxim evidence of Greek physician’s ‘love of humanity associated with the love of his craft-philanthropia and philotechnia-the joy of working joined in each one to a true love of his brother. ’[2] Plato, in the Republic (Republic, 340, C-347 A) raised a question on self- interest is the motive behind all human efforts, especially political activity. Galen, in a work entitled on the Doctrines of Hippocrates and Plato, discusses this specific passage from the Republic, after summarizing it he mentions â€Å"Some pursue the medical art for the sake of money, others for the exemptions granted by law, certain ones on account of Philanthropia, just as others for the glory or honor attached to the art. Hellenistic and roman thoughts on philosophic and popular ethics were also influenced by the humanitarian and cosmopolitan ideas. After the for the century before Christ the word philanthropic came to used the expression of comprehensive love of mankind and a common feeling of humanity. This may be the result of Alexander’s conquest of the East or for lessening importance of individualism of the fourth century. Edelstein quotes that the morality of outward performance characteristics of the classical era was now supplemented by the inner intention. The word Philoanthropia is frequently used by Christen writers but not mentioned that often in new Testament, the word used is agape meaning ‘God is love’. There is gap between these two words as the dynamic of Ethics. Christen Philanthropy means practice of love, mercy and justice are vital element in the worship of God (Micah 6:6-8). Henry Sigerist has viewed about Christianity, he writes’ the most revolutionary and decisive change in the attitude of society towards sick. Christianity came into the world as the religion of healing, as the joyful Gospel of redeemer and of Redemption. It addressed itself to the disinherited, to the sick and afflicted, and promised them healing, a restoration both spiritual and physical. It became the duty of Christian to attend the sick and the poor of the community’. Here the word â€Å"Care’ has got its meaning. Rannan Gillion's statement ‘Mature medical morality has since Hippocratic times incorporated at its centre a moral concern for nurturing and care for its sick patients; meeting the needs of sick patients has been the moral driving force of medical ethics since its inception. Lord Walton describes how Christianity decisively influences the Hippocratic tradition. Doctor-Patient relationship was taught all by Hippocrates, Socrates, Palto and Aristotle. The fundamental to this concept of Doctor- Patient relationship was the concept of philia, used both for the art of medicine and patient. Based on the same idea, this was further developed by the Greek doctor, the relationship developed for the patients that was first influenced first by the love of mankind and second by love of his art of medicine. Despite the belief, there was differential treatment for people based on their status, care to the patient was abstract, not the individual patient, Greeks only seemed to consider discussions on life style and cause of disease to benefit the rich, this was not appropriate for poor and slaves. This was thought that it was unethical to treat deadly disease, for this challenge nature and the doctor would risk paying the penalty. Thus in the Hippocratic tradition the doctor did not treat the incurably sick or terminally ill and he made the judgment in that no doctor would treat anyone leading an immoral life. But in Christianity love for man in nature was transformed into love for thy neighbor and doctor was to treat all patients irrespective of class, stratus, and ability to pay. The work of doctors also involved the care for all sick and consolation of the terminally ill. So Care was a prerequisite for both the development of nursing and medicine, which embraces the quit essential purpose of care. Murdoch perceives to be the warmth and coldness in the morality; it is there are Buber's I and Thou, which has rejected by Noddings. The detached rationality of duty and responsibility is held together with the warmth of love and compassion by virtue of their meeting in God. Buber argued giant Carl Rogers, in a professional relationship, in which one partner has needs which other does not, in which one person comes for help to others, the genuineness of relationship depends upon the maturity which is greater than both partners. The relationship with care taker and giver can be temporary and unequal, necessary detachment is its strength . security and protection for the vulnerable. Objectivity and necessary detachment need to be combined and balanced with the subjectivity and warmth of fellow feeling as true compassion. Here is the meaning of agape, the Judeo-Christian concept of altruistic love, stemming from the all-embracing Thou, the root of Buber's understanding for the me and the you in human relationship. Kant also does not escape the grounding of Judaeo-Christian tradition. His view of morality is influenced by it. Kant although chooses to try and escape the theological imperative and ground his categorical imperative in human rationality alone, as a result of this his moral position could not be grounded. We need to question both extentialist, Noddings and rationalist Kant about † why', why should we care? Nietzsche asked the same to Kant's approach. If our moral outlook is independent of external and objective norms-or perhaps s Gilligan suggests, we become more mature and less abolitionist in our moral understanding – then the effect it is up to us to make our own morality, in that case one is better than other, this is the matter of personal preference. Nietzsche emphasized on personal empowerment, by getting rid of all the constraints of traditional morality that held them back from actualizing their true potentials. . As per them, God is Myth, so the idea of morali ty influenced by the outdated notion should be thrown off. The restriction imposed by the Judaeo-Christian should also be thrown off and one new to take his/her life the way one wants. Nietzsche calls for re-definition of the values and concept of care. As per their view ‘ The sick man is a parasite of society. In a certain stage it is indecent to live longer. To go on vegetating in cowardly dependence on physician and machinations, after the meaning of life, the right to life, has been lost, that ought to prompt a profound contempt of society. It may be more ‘caring' not to ‘care'. The view of re-shaping of the values of society and attitudes of the members of society is further elaborated by the modernist and post modernist philosophy from Heidegger to Foucault. Ethics of Care in Islam In Islam the ethics of care is discussed . Professor Serour, discussing the Islamic perspective, recalls that the first known documents dealing with medical ethics are Egyptian papyri (16th century BC) in which, as long the doctor followed the rules, they were held to be non- culpable, should the patient die. If the doctor transgressed the rules and the patient dies, the doctor paid with his life. Hammurabi set fees according to the social status of the patient. Codes were laid down for physicians and surgeons. Serour cautions those who presume to judge acts of others from a different culture. Ethics is based on moral, philosophic and religious principles of the society in which they are practised. Ethics may differ from one culture to another. He also counsels those with a strong religious background to differentiate between medical ethics and humanitarian considerations on the one hand and religious teachings and national laws on the other. What is legal might not be ethical. The law rarely establishes positive duties such as beneficence and can be, and is, used not only to deny justice but also to deny respect to persons and to do harm. Serour emphasises that ethical norms are guidelines. The context must govern judgement. He adds a fifth principle: The human being should not be subject to commercial exploitation. Islam is governed by the Sharia which, in turn is based, in chronological order, on the Holy Quran (the word of God), the Sunna and Hadith (sayings of the Prophet Mahomet developed by jurists), the unanimous opinion of Islamic scholars or Aimma (Igmaah) and finally, by analogy (Kias). If an instruction on a certain issue is provided in the Quran, it is the one to be followed. Islam permits flexibility, adaptation to the necessities of life and shifts in ethical stands based on the current culture. Dr. K. Zaki Hasan describes Unani medicine as a synthesis of the ancient Greek, Indian and Persian systems. Its practitioners, along with the teacher and cleric shared a common role and culture with a primary social, not monetary, objective. Indian philosophers on Ethics of care: Indian philosophers consider the ethical implications of the Indian classical theories of Karma(Action and Habit) These theories usually proposes rebirth – that is , reincarnation in a human or animal form, in this world rather world, Since, on the presumption of karma, the nature of one's deeds determines one's future state, the universe includes laws of moral payback. Indian classical philosophers weave numerous variations on such views into the overall stances, including Budhdhist,Vedantic, Logis and Carvaka views Ancient Indian thoughts, philosophy developed with rational synthesis , spirituality was the foundation of Indian culture. The fundamental basis of ethics arises from the Hindu belief that we all are art of the divine ‘Parmatman’. According to Vedas(4000 BC to 1000 BC), the call to love your neighbor as yourself is â€Å"because they neighbor is in in truth they very self and what seperates you from him is mere illusion(maya). Closely allied to Hinduism are Budhdhism and Jainsim. These religion proclaim â€Å"Ahimsa† as ‘Saarvatha sarvada sarvabutananz anabhidroha,’ a complete absence of ill-will to all beings. The ultimate aim is for our Atman to coalesce with Parmatman or Brahman to become one. According to the Vedas (4000 RC to 1000 BC), the call to love your neighbour as yourself is ‘because thy neighbour is in truth thy very self and what separates you from him is mere illusion (maya). ’ Closely allied to Hinduism are Jainism and Buddhism. These religions proclaim Ahimsa Paramo Dharma. Most important of all our actions is alzinzsn, non- violence. Patanjali defined ahimsa as Sarvatha sarvada sarvabutananz anabhidroha(1) , a complete absence of ill- will to all beings. Ayurveda is the ancient science of life. It lays down the principles of management in health and disease and the code of conduct for the physician. Charaka has described the objective of medicine as two fold; preservation of good health and combating disease. (2) Ayurveda emphasised the need for healthy life- style; cleanliness and purity, good diet, proper behaviour, and mental and physical discipline. Purity and cleanliness were to be observed in everything: jalasuddi (pure water), aharasuddi (clean food), dehasuddi (clean body), manasuddi (pure mind) and desasuddi (clean environment). Ayurveda calls upon the physician to treat the patient as a whole: ‘Dividho jayate vyadih, Sariro manasasthatha, Parasparanz tavorjanma, Nirdvadvam nopalahhyate. (Diseases occur both physically and mentally and even though each part might be dominant, they cannot be compartmentalised). Ayurveda treats man as a whole body, mind and what is beyond mind. The earliest protagonists of Indian Medicine, such as Atreya, Kashyapa, Bhela, Charaka and Susruta have based their writings on the foundations of spiritual philosophy and ethics. But the one teacher of Ayurveda who established the science on the foundation of spirituality and ethics was Vagbhata, the author of Astanga Hridaya(3) . Vagbhata says:Sukarthah sarvabutanam, Matah sarvah pravarthayah, Sukham ca na vina dharmat, thasmad dharmaparo bhavet_( All activities of man are directed to the end of attaining happiness, whereas happiness is never achieved without righteousness. It is the bounden duty of man to be righteous in his action). Charaka Samhita prescribes an elaborate code of conduct. The medical profession has to be motivated by compassion for living beings (bhuta- daya)â€Å". Charaka’s humanistic ideal becomes evident in his advice to the physicians’. He who practices not for money nor for caprice but out of compassion for living beings (bhuta- daya), is the best among all physicians. Hard is it to find a conferor of religious blessings comparable to the physician who snaps the snares of death for his patients. The physician who regards compassion for living beings as the highest religion fulfils his mission (sidhartah) and obtains the highest happiness.