Find an example of the weirdest, wildest, most bizarre or interesting species you can. Discuss those features that uniquely suit this organism to survival within a given set of environmental conditions. When considering the features of an organism, include its observable physical characteristics (which can be seen by the naked eye), as well as the molecular, metabolic, or chemical characteristics of the organism that can occur at the level of (or within) cells. You can draw examples from the textbook or search the Web for the organism of your choice. Please include a picture of the organism and use each organism only once. Please include the name of the organism in the title.
What is the photo of the ‘point’ of human life certain in Marx’s talk of “distance”, and how does this photo appear differently in relation to the perspectives of Epicurus? Clarify which of the two perspectives you discover more conceivable and why. The reason for this paper is to assess the differentiating perspectives of Marx and Epicurus for a glad and significant life, and at last help the perspective of Marx over that of Epicurus, since it is more pertinent in current occasions and a method for live. This paper will create two contentions, by which Epicurus will differ with Marx. The first is that Marx’s idea is for the most part identified with materialistic contemplations, where Epicurus centers around examination, joy, and companionship. Furthermore, Marx does not view individuals as clever, where for Epicurus knowledge is the most important thing throughout everyday life. As indicated by Marx, with the rise and improvement of free enterprise individuals work to live and they pick work to manage the cost of different things, not for the work itself. They identify with an item that isn’t identified with them and are tossed into “constrained work”, which detach them from human instinct (p. 2). Thusly, Marx sees significance in the connection between work, creation and reality with human instinct (p. 3). One is estranged from his/her preparations and he/she is headed out from his/her temperament, and subsequently from other people, at that point “nature is taken away” (p. 3). Since everyone is utilized in the machine of efficient powers one can’t perceive any in reality free people to relate with “one man is distanced to another, similarly as every one of them is estranged from human instinct” (p. 4). Marx opposes private enterprise. He accepts such a monetary framework is second rate as it prompts irritating individuals from their creation, or “distance of the thing”, from the demonstration of generation “the relationship of the laborer to his own movement as an outsider action”, from their human species and from other individuals (pp. 2, 3). In this manner, Marx trusts that what makes us human is the cognizant capacity we must be imaginative in a widespread demonstration of creation (p.3). Subsequently, free enterprise denies one from being a human. Be that as it may, as per Marx the significance and joy of life are inserted and identified with materialistic contemplations. One is miserable, on the grounds that he/she delivers “products” and he/she isn’t identified with them (Marx, 1844, p. 1). Free enterprise prompts distance of item, and this prompts every single other estrangement that Marx discusses, which makes one’s life troubled. Along these lines, in the event that he was identified with those products, he would be upbeat. In this way, as per Marx, exercises and items are fundamental for our joy. Epicurus’ idea is based on a quest for joy, which one could consider with the end of mental and physical agony. He considers knowledge to be the most significant ethicalness of all. Where, the most valuable thing that knowledge could accomplish is kinship, from every one of the “implies that insight gets… the most critical is kinship” (Epicurus 2, p. 2). Consequently, Epicurus focuses its talk on the significance of a non-materialistic world. He puts stock in one living carefully, decently and evenhandedly with coordinated interests toward serenity of the brain. This is the thing that Epicurus sees as a pleasurable and upbeat life “we consider delight the alpha and omega of a cheerful life” (Epicurus 1, p. 2). Hence, Epicurus will differ with Marx. Items, regardless of how made, ought not be of groundwork significance for one to be glad. Fellowship is something that can not be just delivered, but rather is a built up association with another person, through basic interests, dreams, discourses, random to material generation. Marx trusts that individuals are not cheerful in an entrepreneur’s general public, since they are dehumanized and estranged from everything in their life. Along these lines, Marx discusses an all inclusive demonstration of generation that empowers one to feel as a “free being” (Marx, 1844, p. 3). Notwithstanding, none of his contentions views one as a smart individual. In addition, he says that private enterprise and large scale manufacturing prompts “stupidity and cretinism for the laborer” (Marx, 1844, p. 2). His idea depends on the connection of people to their inclination, and in this way closer to their senses. Therefore, their having a place with the normal is generous and it is before a procedure of dynamic thinking in their life. In Marx’s words, in wording one to be cheerful, he/she should be predominantly dynamic physically, not on a psychological level. Be that as it may, one could be scholarly, when he/she works and his/her protest of work is “externalization”. This “externalization”, then again, is identified with the nonappearance of estrangement from one’s generation (Marx, 1844, p. 3). Where, Epicurus’ thought regarding pleasurable life is very tied with the idea of one being astute. He says that an insightful man or lady, that at last would be a cheerful man or lady will dependably consider what he/she does in his/her life and “most noteworthy interests… will be, coordinated by reason all through his [her] entire life” (Epicurus 2, p. 1). In this manner, Epicurus trusts that there is no such thing as a shot in the life of a savvy man or lady. In the event that a savvy man or lady is encountering “disaster” in his/her life that is vastly improved than”prosperity of a trick” (Epicurus 2, p. 2). In this manner, if Marx does not view individuals as astute, in the event that they conquer the entrepreneur’s machine of dehumanization, it would be a shot, and their joy would not be a genuine bliss, as per Epicurus. Anyway as I would see it, living in a predominant western industrialist society, compels individuals in the manner in which that Marx depicts. In the event that you inquire as to whether I am glad, I will never clarify it as far as different feelings or delights, torment or shrewdness. I will discuss my experience as an individual, what I accomplished throughout everyday life, school and vocation. I will disclose it with connections to other people throughout my life. This does not imply that I wear not have an existence of reason, or I am not utilizing my scholarly capacities throughout my life. Regardless of whether something occurs by chance in my life I would acknowledge and appreciate it indistinguishable path from everything that I have arranged. In this way, I trust that what we feel characterizes our life. When we discuss bliss and joy, those thoughts appear to be childish thought. The importance of mine life is an inclination about what I will leave after me, what I will accomplish and how I will contribute in to this world. Does not generally make a difference how something occurs in our life, in the event that it makes us feel finish and in contact with our senses and nature, as Marx would concur. Also, connection to an all inclusive work and creation is the thing that better characterizes my vision for the world we live in. Going to work these days is an unquestionable requirement for one to keep up at any rate fundamental expectations for everyday comforts. We don’t invest enough energy with our families and companions. We are oppressed throughout everyday life, planned by our work. Consequently, we invest so much energy accomplishing something, which results in items and administrations having a place with another person. Additionally, the social structure that we are a piece of makes work, generation and utilization more imperative than our tendency as human and social creatures. As I would like to think, regardless of how much reason and knowledge we put in our activities, we will characterize our life, by our efficiency, relations to nature and material contemplations which thus is substantially nearer to Marx’s idea.>