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Higher education institutions

P​‌‍‍‍‌‍‍‌‍‌‌‍‍‍‌‍‌‌‌‍​art 1 Higher education institutions have a complex set of mandates. More than ever, higher education is at the heart of decisions and discussions about who we are as a nation. The significant issues facing higher education today in the United States are far reaching from the past to the present and future. How do these issues influence current mandates? How should universities balance these mandates in order to serve the common good, among other pursuits? Part 2 Why does college cost so much? What are colleges doing about the problem of high college costs? What are some “hidden costs” that campuses should look at? Should higher education institutions be managed like a business? Part 3 Consider what higher education will look like in 5, 10, 20 years from now. In this module’s presentation “Designing a University for the New Millennium” by David Helfand, he challenges the viewer to design a new university in a new way. Answer the following questions: Do you agree or disagree with David Helfand’s discussion about hi​‌‍‍‍‌‍‍‌‍‌‌‍‍‍‌‍‌‌‌‍​gher education? This concept is focused specifically on the undergraduate learner. What are the implications to the adult learner in higher education? How does this design solve the base problems of higher education solved in this presentation? Feel free to include a Bible verse or link to another video to support your statement. Part 4 Recent studies have reported that there are over six million students worldwide now enrolled in distance education. Presentation from this module entitled “The Future of Higher Education,” Kevin Manning Answer the following questions: Do you agree or disagree with Kevin Manning’s discussion about distance learning? Is distance learning as effective as traditional on-campus schooling? Why did you choose distance learning to pursue your current degree? From your readings in this module, what relevant issues have you personally faced and what benefits have you enjoyed in pursuing your education in an online format? Feel free to include a Bible verse or link to another video to support your s​‌‍‍‍‌‍‍‌‍‌‌‍‍‍‌‍‌‌‌‍​tatement.

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o anything but go around torturing strangers. Such a possibility seems heavily counterintuitive. A theist might naturally say that God would never do such a thing, yet, simply the unlikelihood of such a state of affairs materialising seems a fairly unconvincing retort. Of course, one could point to an omnipotent God as responsible for those intuitions and accordingly, we could assume that were he to take such a course of action he must be doing it for some higher purpose beyond our comprehension. It’s important to note here that God’s benevolence and omniscience must be our motives for following him. As Williams notes, “if it is his power, or the mere fact that he created us, analogies with human kings or fathers […] leave us with the recognition that there are many kings and fathers who ought not to be obeyed”3 (Morality – An Introduction to Ethics, B. Williams, Chapter 8, p. 63). Indeed, an all-powerful ruler who created everything is not necessarily more worthy of obedience but simply harder to disobey. This benevolence, stemming from God’s omniscience, presents a pitfall for the first hornist. For, while God’s willing of acts making them moral maintains his omnipotence, it removes the sense of compassion, care and love that God has thus limiting him in another way. If whatever is willed is good, then God’s goodness is determined by his own submission to his will. However, this undermines the good of God himself, his nature. Having a will that arbitrarily legislates things as universally good seems more like the profile of a tyrant rather than a prudent, loving God, yet since whatever he wills is good, his goodness is also subject to his own arbitrary commands. Of course, the theist will respond that the commands of the all-loving and all-powerful are not arbitrary or in any way like a tyrant but the problem is how one explains this when there is no criteria by which to judge him, since all his commands are good. Liebniz argued that in saying things are not good by any rule of goodness, but simply by God’s will, “one destroys all the love of God and all his glory”. Indeed, praising God and his actions seems a hollow concept if he would be equally praiseworthy for doing the opposite. Thus “this opinion would hardly distinguish God from the devil”, as God’s goodness is dismissed, making it impossible to explain the difference between an omnibenevolent God and an omnipotent sadist. As Lewis puts it, “if good is to be defined as what God commands, then the goodness of God Himself is emptied of meaning and the commands of an omnipotent fiend would have the same claim on us as those of the ‘righteous Lord’”. The idea is that what makes God good is his omniscience and that what he wills is well-considered and prudent, but something cannot be prudent if there are no values on which to decide what to command, and therefore God’s commands are necessarily arbitrary. An attitude towards God which insists on his following because that is what we ‘ought’ to do, would seem in the way Kant insisted to be making morality prior to God.

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