The Base Catalysed Transesterification Mechanism Biology Essay

The Base Catalysed Transesterification Mechanism Biology Essay The transesterification reaction is base catalyzed. Any strong base capable of deprotonating the alcohol will do (e.g. NaOH, KOH,  Sodium methoxide, etc.). Commonly the base (KOH, NaOH) is dissolved in the alcohol to make a convenient method of dispersing the otherwise solid catalyst into the oil. The ROH needs to be very dry. Any water in the process promotes the saponification reaction, thereby producing salts of fatty acids (soaps) and consuming the base, and thus inhibits the transesterification reaction. Once the alcohol mixture is made, it is added to the triglyceride. The reaction that follows replaces the alkyl group on the triglyceride in a series of steps. The carbon on the ester of the triglyceride has a slight positive charge, and the  carbonyl  oxygens have a slight negative charge. This polarization of the C=O bond is what attracts the RO-  to the reaction site. R1 Polarized attraction | RO- -> C=O | O-CH2-CH-CH2-O-C=O | | O-C=O R3 | R2 This yields a  tetrahedral intermediate  that has a negative charge on the former carbonyl oxygen: R1 | RO-C-O- (pair of electrons) | O-CH2-CH-CH2-O-C=O | | O-C=O R3 | R2 These electrons then fall back to the carbon and push off the  diacylglycerol  forming the ester. R1 | RO-C=O + -O-CH2-CH-CH2-O-C=O | | O-C=O R3 | R2 Then two more RO groups react via this mechanism at the other two C=O groups. This type of reaction has several limiting factors. RO-  has to fit in the space where there is a slight positive charge on the C=O. MeO- works well because it is small in size. As the chain length of the RO- group increases, reaction rates decrease. This effect is called  steric hindrance. This effect is a primary reason the short chain alcohols, methanol and ethanol, are typically used. There are several competing reactions, so care must be taken to ensure the desired reaction pathway occurs. Most methods do this by using an excess of RO-. The acid-catalyzed method is a slight variant that is also affected by steric hindrance. ACID CATALYSED: The reaction kinetics of acid-catalyzed transesterification of waste frying oil in excess methanol to form fatty acid methyl esters (FAME), for possible use as biodiesel, was studied. Rate of mixing, feed composition (molar ratio oil:methanol:acid) and temperature were independent variables. There was no significant difference in the yield of FAME when the rate of mixing was in the turbulent range 100 to 600  rpm. The oil:methanol:acid molar ratios and the temperature were the most significant factors affecting the yield of FAME. At 70  Ã‚ °C with oil:methanol:acid molar ratios of 1:245:3.8, and at 80  Ã‚ °C with oil:methanol:acid molar ratios in the range 1:74:1.9-1:245:3.8, the transesterification was essentially a pseudo-first-order reaction as a result of the large excess of methanol which drove the reaction to completion (99 ±1% at 4  h). In the presence of the large excess of methanol, free fatty acids present in the waste oil were very rapidly converted to methyl est ers in the first few minutes under the above conditions. Little or no monoglycerides were detected during the course of the reaction, and diglycerides present in the initial waste oil were rapidly converted to FAME. Industrial methods Batch process Preparation: care must be taken to monitor the amount of water and  free fatty acids  in the incoming biolipid (oil or fat). If the free fatty acid level or water level is too high it may cause problems with soap formation (saponification) and the separation of the glycerin by-product downstream. Catalyst is dissolved in the alcohol using a standard agitator or mixer. The alcohol/catalyst mix is then charged into a closed reaction vessel and the biolipid (vegetable or animal oil or fat) is added. The system from here on is totally closed to the atmosphere to prevent the loss of alcohol. The reaction mix is kept just above the  boiling point  of the alcohol (around 70  °C, 158  °F) to speed up the reaction though some systems recommend the reaction take place anywhere from  room temperature  to 55  °C (131  °F) for safety reasons. Recommended reaction time varies from 1 to 8 hours; under normal conditions the reaction rate will double with every 10  °C increase in reaction temperature. Excess alcohol is normally used to ensure total conversion of the fat or oil to its esters. The glycerin phase is much denser than biodiesel phase and the two can be gravity  separated  with glycerin simply drawn off the bottom of the  settling  vessel. In some cases, a  centrifuge  is used to separate the two materials faster. Once the glycerin and biodiesel phases have been separated, the excess alcohol in each phase is removed with a  flash evaporationprocess or by distillation. In other systems, the alcohol is removed and the mixture neutralized before the  glycerin  and esters have been separated. In either case, the alcohol is recovered using  distillation  equipment and is re-used. Care must be taken to ensure no water accumulates in the recovered alcohol stream. The glycerin by-product contains unused catalyst and soaps that are neutralized with an acid and sent to storage as crude glycerin (water and alcohol are removed later, chiefly using  evaporation, to produce 80-88% pure glycerin). Once separated from the glycerin, the biodiesel is sometimes purified by washing gently with warm water to remove residual catalyst or soaps, dried, and sent to storage. Supercritical process An alternative, catalyst-free method for transesterification uses  supercritical  methanol at high temperatures and pressures in a continuous process. In the supercritical state, the oil and methanol are in a single phase, and reaction occurs spontaneously and rapidly.[6]  The process can tolerate water in the feedstock, free fatty acids are converted to methyl esters instead of soap, so a wide variety of feedstocks can be used. Also the catalyst removal step is eliminated.  High temperatures and pressures are required, but energy costs of production are similar or less than catalytic production routes. Ultra- and high-shear in-line and batch reactors Ultra- and High Shear in-line or batch reactors allow production of biodiesel continuously, semi- continuously, and in batch-mode. This drastically reduces production time and increases production volume. The reaction takes place in the high-energetic shear zone of the Ultra- and High Shear mixer by reducing the droplet size of the immiscible liquids such as oil or fats and methanol. Therefore, the smaller the droplet size the larger the surface area the faster the catalyst can react. Ultrasonic-reactor method In the ultrasonic reactor method, the ultrasonic waves cause the reaction mixture to produce and collapse bubbles constantly. This cavitation provides simultaneously the mixing and heating required to carry out the transesterification process. Thus using an ultrasonic reactor for biodiesel production drastically reduces the reaction time, reaction temperatures, and energy input. Hence the process of transesterification can run inline rather than using the time consuming batch processing. Industrial scale ultrasonic devices allow for the industrial scale processing of several thousand barrels per day. Microwave method Current research is being directed into using commercial microwave ovens to provide the heat needed in the transesterification process.The microwaves provide intense localized heating that may be higher than the recorded temperature of the reaction vessel. A continuous flow process producing 6 liters/minute at a 99% conversion rate has been developed and shown to consume only one-fourth of the energy required in the batch process.Although it is still in the lab-scale, development stage, the microwave method holds great potential to be an efficient and cost-competitive method for commercial-scale biodiesel production. Lipase-catalyzed method Large amounts of research have focused recently on the use of enzymes as a catalyst for the transesterification. Researchers have found that very good yields could be obtained from crude and used oils using lipases. The use of lipases makes the reaction less sensitive to high FFA content which is a problem with the standard biodiesel process. One problem with the lipase reaction is that methanol cannot be used because it inactivates the lipase catalyst after one batch. However, if methyl acetate is used instead of methanol, the lipase is not in-activated and can be used for several batches, making the lipase system much more cost effective. ADVANCES: The project funded by a federal grant, aims at finding a production system that is affordable. Steve Bond, Blue Sun Energys marketing manager CLAIMS that it costs about $20 a gallon to produce biodiesel out of algae at the present and the com[anys aim is to get the costs down to under $2 a gallon. The company believes that it has already made advances in biodiesel production that makes it greener and more versatile than other production methods on the market. The company says its product reduces emissions of pollutants including global warming gases like nitrogen oxide. According to the company, many biodiesels products actually increase nitrogen oxide emissions. Blue Sun Energy also claims its additive helps boost fuel economy by seven per cent, reduce wear in fleet vehicles and even improve performance in cold-weather conditions. SUMMARY: The importance of biodiesel as a renewable and economically viable alternative to fossil diesel for applications in compression ignition (CI) engines has led to intense research in the field over the last two decades. This is predominantly due to the depletion of petroleum resources, and increasing awareness of environmental and health impacts from the combustion of fossil diesel. Biodiesel is favoured over other biofuels because of its compatibility with present day CI engines, with no further adjustments required to the core engine configurations when used in either neat or blended forms. Studies conducted to date on various CI engines fuelled with varying biodiesel types and blends under numerous test cycles have shown that key tailpipe pollutants, such as carbon monoxide, aromatics, sulphur oxides, unburnt hydrocarbons and particulate matters are potentially reduced. The effects of biodiesel on nitrogen oxides emission require further tests and validations. The improvement in mos t of the diesel emission species comes with a trade-off in a reduction of brake power and an increase in fuel consumption. Biodiesels lubricating properties are generally better than those of its fossil diesel counterpart, which result in an increased engine life. These substantial differences in engine-out responses between biodiesel and fossil diesel combustion are mainly attributed to the physical properties and chemical composition of the fuels. Despite the purported benefits, widespread adoption of biodiesel usage in CI engines is hindered by outstanding technical challenges, such as low temperature inoperability, storage instabilities, in-cylinder carbon deposition and fuel line corrosion. It is imperative that these issues are addressed appropriately to ensure that long-term biodiesel usage in CI engines does not negatively affect the overall engine durability. Possible solutions range from biodiesel fuel reformulation through feedstock choice and production technique, to the simple addition of fuel additives. This calls for a more strategic and comprehensive research effort internationally, with an overarching approach for co-ordinating sustainable exploitation and utilisation of biodiesel. This review examines the combustion quality, exhaust emissions and tribological impacts of biodiesel on CI engines, with specific focus on the influence of biodiesels physico-chemical properties. Ongoing efforts in mitigating problems related to engine operations due to biodiesel usage are addressed. Present day biodiesel production methods and emerging trends are also identified, with specific focus on the conventional transesterification process wherein factors affecting its yield are discussed. REFRENCES: 1.Otera, J. Chem. Rev. 1993, 93, 1449. 2.Weissermel, K.; Arpe, H.-J. In Industrial Organic Chemistry, VCH Verlagsgesellschaft, 2 nd Ed., Weinhein, 1993, p 396. 3.Rehberg, C.E.; Fisher, C.H. J. Am. Chem. Soc. 1944, 66, 1203. 4.Rehberg, C.E.; Faucette, W.A.; Fisher, C.H. J. Am. Chem. Soc. 1944, 66, 1723. 5.Rehberg, C.E. Org. Synth. 1955, III, 146. 6.Haken, J.K. J. Appl. Chem. 1963, 13, 168. 7.Shishido, K.; Irie, O.; Shibuya, M. Tetrahedron Lett. 1992, 33, 4589. 8.Chavan, S.P.; Zubaidha, P.K.; Ayyangar, N.R. Tetrahedron Lett. 1992, 33, 4605. 9.Vatlas, I.; Harrison, I.T.; Tà ¶kà ©s, L.; Fried, J.H.; Cross, A.D. J. Org. Chem. 1968, 33, 4176. 10.Narasaka, K.; Yamaguchi, M.; Mukaiyama, T. Chem. Lett. 1977, 959. 11.Taft, R.W. Jr.; Newman, M.S.; Verhoek, F.H. J. Am. Chem. Soc. 1950, 72, 4511. 12.Billman, J.H.; Smith, W.T. Jr.; Rendall, J.L. J. Am. Chem. Soc. 1947, 69, 2058. 13.Haken, J.K. J. Appl. Chem. 1966, 16, 89. 14.Frank, R.L.; Davis, H.R. Jr.; Drake, S.S.; McPherson, J.B. Jr. J. Am. Chem. Soc. 1944, 66, 1509. 15.Wulfman, D.

Islamic Studies †Death and Disease Essay

Death and disease occur all around us; they are universal human experiences. Muslims look upon death as a transitional phase between this life and the next. Since ‘the enjoyment of the present life is but little as compared with the hereafter’ a true Muslim shall not fear death. Death and disease are both necessary methods of biological control, without which problems such as overpopulation would be widespread. They also allow us to appreciate life and good health respectively, without which our society is likely to take a lot more for granted. The classic theistic view of this life being a test by God is one upheld by Muslims. In perspective of this, disease is principally viewed as one of the ways of carrying out this test – the ultimate reward for which being paradise. A practical utopia in which there is no suffering would lead to a world of automata; one in which our freedom would be undermined and thus nullifying the test for which we were placed on earth. Those of us who abuse this freedom and live for this life alone shall be punished by Allah, some remaining in hell for eternity. This can be seen by some to conflict with God’s mercy as it may seem harsh, however Muslims take the view that it is necessary so as to differentiate fully between good and evil, awarding each only what they deserve. Disease can be one of the means of coming to death and is an experience that comes to us all. It can be seen to have several purposes depending on the circumstances. The following verse illustrates Muslim’s views on life being a test: â€Å"He who has created death and life that he might try you-which of you is best in deeds.† In order to be tested we must undergo hardship- disease being one example. Those with patience and who affirm their faith whilst saying as all who are suffering should: â€Å"Surely to Allah we belong and to Him shall we return† are those who will have succeeded in the test. Those who blame Allah and result in blasphemy or kufr are those who will have failed. This test is essential as it allows differentiation between the latter and the former. The word test in Arabic can also mean misfortune, an example of which being disease, which has other purposes besides being a test. Yet only Allah is able to assess these purposes and thus we are only able to make generalised comments. For the believer, disease or more generally misfortune is a bounty from Allah as it can be a means of purification of sins and also enduring disease increases our reward. The prophet was reported to have said: ‘You are not a believer until you see misfortune to be a bounty and good fortune to be undesirable’ This is because many of those who are given the ‘illusory’ pleasures of this life stray from the right path, for as we know ‘power corrupts.’ All misfortune to believers is of benefit. A Muslim scholar was reported to have said. â€Å"God did not cause disease upon a Muslim in this life but that it will be of benefit to him.† Thus it is common that Allah gives Muslims the most misfortune, they are suffering from disease in all parts of the world- yet it shall be of benefit to them. Yet why are those non-believers not usually tested equally? It is because they have already failed in their test- Satan needs not spend time with those who are already corrupt. The Prophet peace be upon him was reported to have said: â€Å"The greater Allah’s love for a person the harder is his test† Thus there is a hierarchy of misfortune, the greatest being upon the greatest of us, notably the prophets. Yet for the disbeliever the hereafter begins to manifest itself in this life. Disease can be seen as a just punishment brought upon by themselves: â€Å"And whatever misfortune befalls you, is due to what your own hands have wrought† A contemporary example of this being the sexually transmitted diseases present in today’s ever-increasing promiscuous society. Surely AIDS and the like of it were brought about by ‘their own hands’? However, the above verse does not apply to true Muslims as the following explains: When Ali, son of Hussein-the grandson of the Prophet, was taken to Yazid to be tortured by him, Yazid said â€Å"And whatever misfortune†¦.hands† Ali replied, â€Å"This verse is not concerning us (me), that which is regarding us is ‘There befalls no misfortune either in the earth or in your own persons, but it is recorded in a Book before We bring it into being’ † Thus Muslims are expected to be patient and to endure disease. Islam has taken various measures to help those with disease. The Quran rightly says, â€Å"There is no inconvenience for the sick.† This is reflected in the fact that those who are ill do not need to fast, those who have a bad leg may sit whilst praying and many other examples. Others with disease should be treated with sympathy, compassion and kindness. Yet the disease of physiological bearing is insignificant when compared with the misfortune that is the spiritual disease. Those who are ‘ill’ from within are thus also suffering from disease, yet their disease is one of choice. The Quran describes those who are spiritually sick in the following way: â€Å"In their hearts was a disease, and Allah has increased their disease.† Death is an experience that all of us will go through, as Allah reiterates in the holy Qur’an on three separate occasions: â€Å"Every soul shall taste of death† Muslims believe that every person on earth is given a specific time in which to live, thus ‘no person can die except by Allah’s leave- a decree with a fixed term.’ With this in mind, Muslims should not fear the future. If a person’s time has come, there is no evading Azrai’l, the angel of death: â€Å"Say, ‘If you had remained in your homes, surely those who on whom death had been enjoined would have gone forth to their deathbeds.† With the belief that our lives are not our own possessions and that only Allah has the right to take life from us, homicide, suicide and euthanasia are forbidden in Islam. Also, excessive mourning and lavish graves are also forbidden. Yet how can Muslims believe in life after death? Is it possible that after decaying in the earth we can be brought back to life? There are many ways in which this belief may be justified. One way takes the form of an experimental argument entirely based on physical research, John Hick suggests that â€Å"even if we discount the entire range of physical phenomena it remains true that the best cases of trance utterance are puzzling, and taken at face value are indicative of survival and communication after death.â €  There are also countless philosophical arguments notably in Plato’s Phaedo or in the works of Socrates that may also account for the practicability of resurrection. Yet the argument presented in the Quran, in my opinion, is the most direct and feasible. The argument put forward in surat Yasin is self-explanatory: â€Å"Does not man see that We have created him from a mere sperm drop? Yet lo! He is an open quarreller†¦. He says ‘Who can resurrect the bones when they are decayed?† Say, ‘He who created them the first time will resurrect them†¦ Verily his command when he intends a thing is only that He says to it, ‘Be’ and it is.† Death signifies the end of our worldly life. It is the parting of the material and non- material forms; the body and the soul. The soul, or al-Nafs, differentiates man from the rest of creation, constituting humans to be the ‘crown’ of Allah’s creation. Muslims believe that Allah only gi ves to us what is just, similarly our dying is a means of justice; for us and others. Death is a necessity and not just a reality, this is highlighted in the following hadith: Prophet Muhammad was reported to have said: â€Å"A tribe once approached the prophet of their time and said, ‘Pray to your Lord that death shall no longer be bestowed upon us. And so the prophet prayed and Allah no longer bestowed upon them death. As the years passed, the population grew until the houses became cramped and the generations many. Men were no longer able to go out and work as they spent their time feeding, washing and cleaning their parent, grand parents, great grand parents†¦Ã¢â‚¬ ¦ And so the tribe went back to their prophet and asked that he pray Allah return death and death was returned† Death can also be understood on different levels. Let us consider the following verse: â€Å"Only those who listen can accept. And as for the dead, Allah will raise them to life, then to Him shall they be brought back† Yet is not resurrection the same as being brought back to life? So why has Allah said that He ‘will raise them to life then to Him shall they be brought back.† The distinction here can be interpreted as meaning those who do not listen (to Allah), but are physically alive, are spiritually dead. Similarly those of whom one may think to be dead may also be alive: â€Å"Think not of those, who have been slain in the cause of Allah as dead. Nay they are living in the presence of their Lord and are granted gifts from him.† For the believer, death can be seen as a purification of his sins, it is the last pain that a pious Muslim shall endure, but for the non-believer it is the first of an eternity of suffering. One Muslim scholar stated that for the true believer, ‘Death is a journey from a prison to a palace’, as â€Å"the life of this world is nothing but an illusory enjoyment† . Yet death can also be seen as a mercy for non-believers: â€Å"Death signifies a rest for he who obeyed his desires in this life, for surely the longer he lived the greater would be his punishment.† From the countenance of the angel of death, Azra’il, one can tell where he shall reside. It is said that upon death we are shown our position in heaven or hell. For the believer the soul will depart easily, however the non-believer says ‘My Lord, send me back that I may do righteous deeds in the life that I have left behind’ and the soul departs in a struggle. Yet death is an irrevocable barrier. It is true that our souls leave our bodies every night when we are asleep, yet ‘He retains those against which he has decreed death, and sends back the others till an appoi nted time.’ And so after our death we are unable to acquire any more reward, except, as the Prophet Muhammad said, â€Å"From three things are we able to obtain reward after our death; A charity, knowledge given to others and noble offspring. At death we are in a transition state between this life and the hereafter, known as al- Barzakh. The Quran describes those in the ‘Barzakh’ as being Sakra or in a state of stupor. There they will be questioned as to what they did in this life. Punishment or reward starts in this state yet in a non-material form until the Day of Judgement where both body and soul will be resurrected. The practical implications of death to a Muslim are that he must realise that life has a purpose; the hereafter. And thus Muslims should use their time on this earth as efficiently as possible, aiming to fulfil this purpose before the toll of death is upon us. This is reiterated by all the pious men of Islam. The fourth caliph, Ali Ibn Abu Talib’s (peace be upon him) words should be adhered to by all: â€Å"Live for this life as if you are to live forever, and live for the hereafter as if you were to die tomorrow.† To make full use of these implications, death should be constantly in our minds. To fully understand why Allah allows his servants to suffer from disease, we may consider other views on this topic. The problem of suffering has lead many to disbelieve In Allah. There are three main classic theistic views on this matter. One approach taken by Christian Science, according to its founder himself is that ‘Sin, disease, whatever seems real to material sense is unreal.’ The argument being that suffering does not really exist. Another approach put forward by Swinburne and Hick focuses on the notion that all evil is punishment which is justly inflicted by god. Another view, according to Alvin Platinga says that all suffering comes from the abuse of free will. With regards to disease he proposes that non-human persons have caused us disease by abusing their freedom. Yet all three views can be seen to be flawed. The first view, probably is the most ridiculous of all, and yet even i f ‘one could rationally defend this odd conclusion†¦even if evil is an illusion, it is a painful one and it is therefore false that evil is nothing but an illusion.’ The second approach being that all disease or suffering is a just punishment from God can also be challenged. D.Z. Phillips asks, â€Å"What then are we to say of the child that is dying from cancer?,† surely this cannot be deserved. The third approach seems much more feasible, and has some grounds in Islam. But is disease caused by angels who come down to earth and wreak havoc due to their abuse of free-will? This view by Platinga is one that has no basis in Islam. Islam has provided us with a synthesis of these views. As stated before, for the non-believer it can be punishment, for the believer it can be a test of faith or a purification of sins. It is also true that a world without suffering would render our purpose of life null. Disease also serves to emphasise, through contrast, good health. Thus it allows us to appreciate our times of good health more. Eternal hell is mentioned several times in the Quran and Muslims thus believe that some people will go to hell for eternity. Yet it is seen that this does not contradict Allah’s mercy for several key reasons. Allah is the most merciful but only to those who actively go about seeking his mercy, for Allah only helps those who help themselves. One who disobeys Allah’s orders cannot be expected to be shown as much mercy as those who are good Muslims. And yet it is not as if Allah has left us without direction and guidance. Every man and woman instinctively knows the difference between right and wrong, there are enough signs leading to Allah for â€Å"those who think and reflect† and Allah has sent down many prophets and scriptures to guide mankind. Any deviation is thus out of man’s own arrogance and thus should be punished deservingly. Hell for the sinners is also justice to those who did good in life, for if those that lived for the pleasures of the worldly life too went to heaven this would be a grave injustice to the pious amongst us. As opposite’s, heaven and hell serve to emphasise each other. Thus the prospect of hell acts as a deterrent preventing many from doing wrong and thus making the world a better place. Socrates goes one step further claiming that heaven comes from hell, â€Å"opposites come from opposites in the case of things which have an opposite.† Although the words of Socrates seem somewhat extreme, taken in a less literal sense, what he says has bearing on all that which we have discussed; Death, disease and hell. We may ask our selves, would there be death without life? Or would there be disease without good health? Or would there be hell without heaven? All of which Allah has bestowed upon us creating a perfect natural balance. Bibliography An introduction to the philosophy of religion by Brian Davies Islam by Rosalyn Kendrick Islamic Teaching Course, volume one by the IPCI Meezan Al-Hikmah volume 1,4 and 5(in Arabic) by Mohammed Shahristany Plato’s Phaedo by Plato Philosophy of Religion by John Hick Summa Theologiae by Aquinas The translation of the Holy Quran by Yusuf Ali Holy Quran, 9;38 Holy Quran, 67;3 Holy Quran, 2;157 Holy Quran, 42;31 Holy Quran, 57;23 Holy Quran, 24;62 Holy Quran, 2;11 Holy Quran, 3;186, 21;36, 29;58 Holy Quran, 3;155 Hick, J., Philosophy of Religion, p128 Holy Quran, 36;78-83 Holy Quran, 6;37 Holy Quran, 3;170 Holy Quran, 3;186 Holy Quran, 23;100 Holy Quran, 39;43 Aquinas, Summa Theologiae, Ia, 13,5. Davies, B., An Introduction to the Philosophy of Religion, 37 Ibid,37 Gallop (ed.), Plato’s Phaedo, 17ff

The Do This, Get That Guide On Health Argumentative Essay Topics

The Do This, Get That Guide On Health Argumentative Essay Topics Medicine is a rather delicate course. Age, health problems, and level of physical activity are merely a few elements that ought to be taken into account when writing a meal plan for an individual. You cannot create an argument if you don't take a stance and just add details about the given subject. The thing you ought to do to be able to structure an argumentative essay is to set a claim that's debatable. The main purpose of the death penalty is to decrease the quantities of abhorrent crimes on earth. You first have to pick a good topic with an argument, credible information to strengthen your viewpoint, a good stance on your side, and a great counter-argument that will help you sound less biased. What to Do About Health Argumentative Essay Topics You can't control anybody's opinion, and everyone is eligible to make their own choices, even if it has to do with smoking. If you would like to learn what an argum entative essay is, the very first thing you ought to remember is that its primary objective is to convince the audience to accept your viewpoint. In order to genuinely convince readers of your viewpoint, the argumentative essay must also appear at the opposing views. The primary reason why somebody is writing an argumentative essay is to make an effort to persuade or sway another man or woman or perhaps a group of men and women in your rightness in a particular theme. Should you need assistance with essay writing, feel free to get in touch with our friendly support group or place an order and we'll gladly help you. A standard argument raised against using school uniforms is it denies students an opportunity to totally express themselves. The very first step is where a lot of students become stuck. If you feel you require assistance with your written assignments it is preferable to request skilled help from online writing service. Key Pieces of Health Argumentative Essay Top ics Remember an argumentative essay is based more on facts instead of emotion. Argumentative writings is a particular sort of a paper. Argumentative essays utilize logic, facts, and reasoning to influence the victor. An argumentative essay is a sort of thesis or composition in which you have to present your view and endeavor to convince others your facts and arguments are correct. There are a few particular elements which are necessary in an argumentative essay. Normally, argumentative essays aren't similar to othertypes of essays. An argumentative essay is a certain kind of academic writing. Writing an argumentative essay can occasionally be confusing since you don't necessarily understand how to compose a convincing argument. If you're assigned to write an argumentative essay, you will need to be prepared to defend a particular point of view. Restate your thesis and provide an overview of the points you have argued on. The thesis gives you a guideline on how best to go about with writing the essay. Then you ought to endeavour to choose the right argumentative essay format. Life, Death and Health Argumentative Essay Topics You have lots of things to speak about in your essay! In choosing your topic, it's frequently a good notion to start with a subject which you already have some familiarity with. If you have the ability to settle on a topic that interests you, you'll have a whole lot easier time writing it since it's going to be more interesting and you won't be dying to quit working. When you're picking your topic, remember that it's much simpler to write about something which you presently have interest ineven in case you don't know a great deal about it. Details of Health Argumentative Essay Topics When it has to do with writing an argumentative essay, the most significant point to do is to select a topic and an argument which you can really get behind. Look through the list of topics cautiously and start making a mental collection of the evidence you are able to use on topics you want. The topic has to be interesting, the topic has to be essential and finally the topic has to be informative. You are going to want to make certain you decide on a topic that you're interested in. Argumentative essay topics are so important since they are debatableand it's essential to at all times be critically contemplating the world around us. If you're looking for argumentative essay examples here's a great one below. Locating good essay topics you could discuss effectively and create powerful argumentative essays is a tricky work. Writing a persuasive, argumentative essay can be challenging, and at times it can find a little confusing.

Discrimination and Hispanics in America - 2057 Words

Discrimination and Hispanics in America SOC/120 May 20, 2012 Mary A Mc Gehee Discrimination and Hispanics in America Racial discrimination commonly refers to unfair or unequal behavior upon on individuals due to their race or ethnicity. Racism has been practiced for decades. Exerting superiority or supremacy over a race of individuals is the attempt of racial dominance. Despite the increasing population in the United States, Hispanic Americans find racial discrimination a reality in their lives. Migration rates have been on a dramatic climb over the past several decades resulting in a significant growth in diversity being experienced. The migration of the various cultural groups, including the Hispanic cultures,†¦show more content†¦Ronald Davila also points to another aspect that has caused segregation is the strong belief in family ties. He explains that it is not uncommon for extended family members to live in the same household which is a break from the mainstream populations (personal communication, 2010). This is a traditional value that many attempt to hold on to desp ite the urbanization. It can be argued that this traditional value can be seen as segregation as it different from the mainstream and by default causes isolation from various neighborhoods. Language is another barrier that causes segregation. Often newly migrated Hispanics retain their native languages. English as the official language in the United States and teaching Spanish in elementary schools are often debated topics. I personally do not see what is wrong with learning a second language as a child. Spanish and French were always the second language options for me growing up and for my child. It is a great way to become diversified and mesh with the community. There are still some who would prefer not to mesh and thus the debate occurs. 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