Biomedicine and AIDS Essay Example | Topics and Well Written Essays - 750 words

Biomedicine and AIDS - Essay Example How this article functions to describe the seven components of the scientific method is explained as follows: Experts have observed that in an HIV infected person the CD4 cells or transfer cells which function to regulate the messages sent from the immune system to the rest of the body get infected by HIV. This results in two things. Number one, the HIV infection causes some CD4 cells to be infected, and secondly the rest of the healthy cells which are not infected by HIV tend to cease to function properly and die early despite the fact that they were not infected. Therefore present drugs focus on inhibiting the infection ability to reproduce. However they do nothing to stop the healthy CD4 cells from dying without any reason. This causes ultimate damage. A drug invented to stop the healthy uninfected CD4 cells from dying would function to keep the immune system in working order and therefore it can prevent deaths. This is the drug that is being tested. A drug immudel-gp120 is being developed which is structured in a way that it would destroy the HIV infection's ability to destroy the healthy CD4 cells. HIV infection is covered with a protein called gp120. This gp120 protein falls off and moves freely in the bloodstream. It then sticks to CD4 cells but we can still not call them infected because gp120 alone is not harmful. B cells in the body function to produce antibodies which stick to anything they identify as foreign, entering the body so that the rest of the immune system can destroy it. The B cells identify the gp120 stuck on the healthy CD4 cells as foreign bodies therefore antibodies are produced which bind themselves to the gp120 on the healthy CD4 cells thus making the CD4 cells inactive. Immudel-gp 120 consists of two parts. First gp120 which does not bind to healthy CD4 cells but only to B cells which produce antibodies. The second part is a protein that kills anything it enters but it cannot enter on its own. It can only get into a cell if its other part i.e. the gp120 attached to it leads it inside the cell. And the only cells the gp120 can get into are the B cells that the scientists are trying to eliminate. The B cells attract the gp120 to themselves and are then destroyed by the protein thus as they are destroyed they can no more produce antibodies which play a role in destroying the CD4 cells. So this drug is administered to HIV infected patients and this is the experimental design of the drug. Data Collection Data collected indicates that the harmful B cells are eliminated due to the action of the drug. The pilot tests have been conducted on mice and humans. Data collection shows that using the drug immudel-gp120 as opposed to not using it shows a lower background level of antibody production in all three cases of no foreign particle entering the body, gp-120 entering the body and pokeweed mitogen entering the body. Use of no immudel-gp120 shows only lower background level in the case of no foreign particle entering, but in the other two cases the danger and risk factor of antibody production was very high. Results So results show that immudel-gp120 eliminated the production of anti-gp120 antibodies but does not harm the production of antibodies to other foreign proteins. Results also show no side effects of the drug in humans and mice. Conclusion It is safe to use the drug

Fractional Representation and Its Methodology Essay Example for Free

Fractional Representation and Its Methodology Essay There are a great many different ideas and thoughts found in the world of art. In some instances, art draws from sources not routinely associated with art. Such is the case with fractional representation. This is a style of art popularized by the Egyptians that combines spatial images of the same object to create an image. Somewhat rooted in geometry, a common example of this type of art would be the painting of a God whose face was in profile but the eyes are in a frontal position. There is also a great deal of religious symbolism found in this genre of art. In many instances, this type of art is employed to create replications of religious figures. One such example of this can be visible in the wall painting of a ship crossing a river. (http://www. 1destination. com/egypt/images/barque. jpg) In the imagery of this painting, men, gods, and the queen are visible traveling on their boat. The strange spatial imagery gives it a somewhat unearth like feel. In a way, it comes to life but appears to be a vision into another dimension. This is a tremendous visual element, but it also has a profound effect on spiritual sensory aspects. No one can see into the otherworld. This is why the imagery in Egyptian art is so very special. It creates an otherworldly appearance. This has a mesmerizing psychological effect on those who view it. Because it seems like such a realistic vision into another dimension, it provides additional re-enforcement on a subconscious level of belief in the gods. Also, the presence of royalty in the picture would have the effect of subconsciously equating Egyptian royalty with the gods.

Dave Barry: The Evolution of a Creative Genius :: Writer Writing Humor Papers

Dave Barry: The Evolution of a Creative Genius Humor, as a creative effort, has been respected throughout the world, I’m sure, since the beginning of spoken language. There is nothing in the world like conjuring up a joke or some other anecdote that sends a group of people off into a fit of laughter. In fact, throughout time, people have attempted to make humor at least some part of their professional career. Court jesters made the royalty of the castle laugh at his foolish behavior. Playwrights have included humor in their tragic works to provide some comedic relief from all of the terribly sad events. Today is no different. The sheer number of careers available for those interested in making people laugh for a living reflects our society’s great appreciation for novel humor. Comedians, book writers, columnists, actors, television and movie writers, cartoonists, and musicians all attempt to add some laughter to peoples’ lives on a daily basis. Dave Barry, as a creative humor writer, has proven himself quite successful in the field. As a humorist, he has created in many different fields of humor, his products including a number of very successful books, a weekly column syndicated in several prominent newspapers across the country, and even a musical band. Barry has proven himself a master, and debatably, a maker, in the verbal/linguistic domain of Gardner’s intelligences. His intelligences span beyond that, however, and include proficiency in both the visual/spatial and musical domains. At the present time, Dave Barry is at the pinnacle of his career, enjoying the sweet success of creating something truly novel that millions of people can enjoy every day. The growing-up and maturation process Barry has gone through over the course of his young, and adult life reflects the transformations in Gardner’s intelligences he has experienced. The relationship between child and adult creator, the relationship between Barry and others in his field, and the relationship between him and his work have all changed in meaning over the course of his life, as reflected by the profound changes he has undergone over the course of his life. Growing Up Dave Barry was born in 1947, to a middle class working family in the small town of Armonk, New York.

Christian Ethics Essay

Christian Ethics: Contemporary Issues & Options, Second Edition by Norman L. Geisler In this thorough update of a classic textbook, noted Christian thinker Norman Geisler evaluates contemporary ethical options (such as antinomianism, situation ethics, and legalism) and pressing issues of the day (such as euthanasia, homosexuality, and divorce) from a biblical perspective. The second edition is significantly expanded and updated, with new material and charts throughout the book. There are new chapters on animal rights, sexual ethics, and the biblical basis for ethical decisions, as well as four new appendixes addressing drugs, gambling, pornography, and birth control. The author has significantly updated his discussion of abortion, biomedical ethics, war, and ecology and has expanded the selected readings, bibliography, and glossary. Christian ethics is well summarized by Colossians 3:1-6: â€Å"Since, then, you have been raised with Christ, set your hearts on things above, where Christ is seated at the right hand of God. Set your minds on things above, not on earthly things. When Christ, who is your life, appears, then you also will appear with him in glory. Put to death, therefore, whatever belongs to your earthly nature: sexual immorality, impurity, lust, evil desires and greed, which is idolatry. Because of these, the wrath of God is coming. † When we say that the Christian believes that God exists, we mean something significantly different from what many modern people mean when they make that statement. The Christian believes in a God who is really there, a God who exists as an objective reality — not simply one who exists as a mere postulate. A postulate is something that is assumed to be true even when there is no proof that it is true; it is simply something assumed as a basis for reasoning. Modern theology, for instance, often tells man that God cannot be proved, that He must be accepted purely on faith, and it therefore reduces God to nothing more than a postulate. The Christian’s faith in God, however, unlike the faith of modern man, is a rational faith. When modern man says that he believes in God and yet says that God cannot be proved, he is accepting the idea of God as a faith-assumption. He has no rational basis for his belief in God, but he merely chooses to assume, against all the evidence, that God is. The Christian’s faith is instead grounded in reality. He believes in God, not because he chooses to believe in Him on the basis of a faith-assumption, but because he knows God is really there; the evidences for His existence are overwhelming. While more than just a list of â€Å"do’s† and â€Å"don’ts,† the Bible does give us detailed instructions on how we should live. The Bible is all we need to know about how to live the Christian life. However, the Bible does not explicitly cover every situation we will face in our lives. How then is it sufficient for the all the ethical dilemmas we face? That is where Christian ethics comes in. Science defines ethics as â€Å"a set of moral principles, the study of morality.† Therefore, Christian ethics would be the principles derived from the Christian faith by which we act. While God’s Word may not cover every situation we face throughout our lives, its principles give us the standards by which we must conduct ourselves in those situations where there are no explicit instructions. The term â€Å"Christian ethics,† as I shall use it, means a systematic study of the way of life exemplified and taught by Jesus, applied to the manifold problems and decisions of human existence. It therefore finds its base in the last of these frames of reference, and in the other five only as they are consistent with the sixth and exist as applications or implications of the moral insights of Jesus. This is not to claim that we have a perfect record of the life and teachings of Jesus, for historical scholarship has made it clear that the records we have in the Gospels reflect not only what Jesus was and did and said, but also what the early Church believed about him. Still less is it to claim that any fallible human mind can enter so fully into the divine-human consciousness of Jesus as to say without error what his judgment would be in every concrete case of contemporary decision, It is only to affirm that we have an adequate, a dependable, and an indispensable guide to Christian action in what we know of Jesus and in what through him we know of God. No other guide, however important and useful, is either adequate, or so dependable, or so indispensable. The Bible does not say anything explicitly about the use of illegal drugs,  yet based on the principles we learn through Scripture; we can know that it is wrong. For one thing, the Bible tells us (1 Corinthians 6:19-20) that the body is a temple of the Holy Spirit and that we should honor God with it Knowing what drugs do to our bodies—the harm they cause to various organs—we know that by using them we would be destroying the temple of the Holy Spirit. That is certainly not honoring to God. The Bible also tells us that we are to follow the authorities that God Himself has put into place (Romans 13:1). Given the illegal nature of the drugs, by using them we are not submitting to the authorities but are rebelling against them. Does this mean if illegal drugs were legalized it would be ok? Not without violating the first principle. By using the principles we find in Scripture, Christians can determine the ethical course for any given situation. In some cases it will be simple, like the rules for Christian living we find in Colossians, chapter 3. In other cases, however, we need to do a little digging. The best way to do that is to pray over God’s Word. The Holy Spirit indwells every believer, and part of His role is teaching us how to live: â€Å"But the Counselor, the Holy Spirit, whom the Father will send in my name, will teach you all things and will remind you of everything I have said to you† (John 14:26) â€Å"As for you, the anointing you received from him remains in you, and you do not need anyone to teach you. But as his anointing teaches you about all things and as that anointing is real, not counterfeit—just as it has taught you, remain in him† (1 John 2:27) So, when we pray over Scripture, the Spirit will guide us and teach us. He will show us the principles we need to stand on for any given situation. While God’s Word does not cover every situation we will face in our lives, it is all sufficient for living a Christian life. For most things, we can simply see what the Bible says and follow the proper course based on that. In ethical questions where Scripture does not give explicit instructions, we need to look for principles that can be applied to the situation. We must pray over His Word, and open ourselves to His Spirit. The Spirit will teach us and guide us through the Bible to find the principles on which we need to stand so we may live as a Christian should. Ethics is the study of good and evil, right and wrong. Biblical Christian ethics is inseparable from theology because it is grounded in the character of God. The task of Christian ethics, then, is to determine what conforms to God’s character and what does not. Francis Schaeffer explains the uniqueness of Christian ethics: â€Å"One of the distinctions of the Judeo-Christian God is that not all things are the same to Him. That at first may sound rather trivial, but in reality it is one of the most profound things one can say about the Judeo–Christian God. He exists; He has a character; and not all things are the same to Him. Some things conform to His character, and some are opposed to His character. † Muslims believe that moral norms are arbitrary, a product of God’s decree, and therefore can change as God chooses. Marxists and Secular Humanists rely almost exclusively on their economic or naturalistic philosophy to determine ethics. Postmodernists argue for a morality based on shared â€Å"community† values and Cosmic Humanists assume that everyone acts morally by following inner truth determined on an individual basis. Christians, on the other hand, believe that moral norms come from God’s nature or essence. Rather than believing in some passing fancy bound to society’s ever-changing whims, as Christians we are committed to a specific moral order revealed to us through both general and special revelation. ?We know that God’s ethical order is the only true source of morality, and, in fact, the only possible morality, there can be no other. â€Å"The human mind,† says C. S. Lewis, â€Å"has no more power of inventing a new value than of imagining a new primary color, or, indeed, of creating a new sun and a new sky for it to move in.† For the Christian, the moral order is as real as the physical order—some would say even more real. The Apostle Paul says the physical order is temporary, but the order â€Å"not seen† is eternal (2 Corinthians 4:18). This eternal moral order is a reflection of the character and nature of God Himself. Christian ethics, in one sense, is simply an expansion of a moral order that is generally revealed to everyone. Despite some disagreement regarding the morality of specific actions, Calvin D. Linton comments on the consistency of the moral code within all people everywhere: â€Å" .  . . [T]here is a basic pattern of similarity among [ethical codes]. Such things as murder, lying, adultery, cowardice are, for example, almost always condemned. The universality of the ethical sense itself (the ‘oughtness’ of conduct), and the similarities within the codes of diverse cultures indicate a common moral heritage for all mankind which materialism or naturalism cannot explain. †3 We may define this common moral heritage as anything from an attitude to a conscience, but however we define it, we are aware that some moral absolutes do exist outside ourselves. According to this universal moral code, whenever we pass judgment we are relying upon a yardstick that measures actions against an absolute set of standards. Without a standard, justice could not exist; without an ethical absolute, morality could not exist. This objective, absolute standard is apparent throughout humanity’s attitudes toward morality. According to a secular philosophy, we should treat all morals as relative—but in practice, even secular society treats some abstract values (such as justice, love, and courage) as consistently moral. Secular society also cringes at the Nazi holocaust, the Russian prison system of Siberian gulags, and the abuse of children. We cannot explain this phenomenon unless we accept the notion that certain value judgments apply universally and are somehow inherent to all mankind. Christian morality is founded on the conviction that an absolute moral order exists outside of, and yet somehow is inscribed into, our very being. It is a morality flowing from the nature of the Creator through the nature of created things, not a construction of the human mind. It is part of God’s general revelation. â€Å"At the core of every moral code,† says Walter Lippman, â€Å"there is a picture of human nature, a map of the universe, and version of history. To human nature (of the sort conceived), in a universe (of the kind imagined), after a history (so understood), the rules of the code apply. †4 This moral light is what the Apostle John refers to as having been lit in the hearts of all men and women—†The true light that gives light to every man† (John 1:9, NIV). It is what the Apostle Paul calls â€Å"the work of the law written in their hearts, their conscience† (Romans 2:15). This morality is not arbitrarily handed down by God to create difficulties for us. God does not make up new values according to whim. Rather, God’s innate character is holy and cannot tolerate evil or moral indifference—what the Bible calls sin. Look in any concordance of the Bible, and it becomes apparent that one of the words, which appear most frequently, is â€Å"sin. † From first to last, sin is the story of man’s behavior, even as salvation from sin is the great theme of the Bible. Christianity is through and through a religion of redemption, and while the whole gamut of salvation is not expressed in redemption from sin, this is its central core. Although, as we noted, naturalism and humanism tend to think of sin as an outmoded concept and talk instead about maladjustment, insecurity, neurosis, or antisocial conduct, the term remains in the diction of Christians. But what does it mean? There is no clear agreement as to its meaning, and the ambiguity with which sin is regarded is responsible for much ineffectiveness in Christian preaching and in Christian living. To some persons, and probably to the majority of ordinary Christian laymen, sin means transgression of those standards of conduct usually accepted by the people around them. A Christian is expected not to kill, steal, lie, commit adultery or other sexual infractions, or get drunk. How far he can move in these directions, as in exploiting others to one’s own gain, driving a shrewd deal or pursuing an advantage, stretching the truth, â€Å"having a little affair,† or drinking in moderation, depends for most persons less on the will of God or the revelation of God in Jesus Christ than on what is and what is not done in one’s community. The community, though it embraces the geographical area in which one lives, is a far more pervasive thing than this, for a community is in a large part defined by the social standards of like-minded people. For this reason conflicts as to what constitutes sin often arise between the younger and older generations, or between ministers and their laymen, or between the people of one church and another. Take, for example, the matter of drinking a glass of wine or beer. To some Christians this is a sin. To others, if it is done in moderation, it has no more significance than to drink a cup of coffee. Some regard it as sinful for a minister to drink, but not for a layman — and still more is this disparity in evidence with regard to smoking. A Roman Catholic or an Anglican or a German Lutheran Christian is likely to take a much freer view of such indulgences than is an American Methodist. I am not at this point trying to say who is right. What this illustrates is the ambiguity that emerges when the attempt is made to define sin, or â€Å"a sin,† by accepted social practice. A large part of the message of Jesus was the challenging of both Pharisaic and Gentile ideas of sin by a higher law. The chief danger in defining sin by accepted social practice is not its ambiguity. This, if recognized, can be made the basis of mutual tolerance while holding to one’s own convictions. Thus, Christians may sincerely differ as to the duty of the Christian to be, or not to be, a pacifist; but if one forms his opinion only by the standards of his group and then calls it the will of God for all, God has actually been left out of the picture. This procedure constantly happens, from the most insignificant matters to the greatest, and is a major source of the perversion of Christian ethics.

Poetry by Gwen Harwood Essay

â€Å"Ideas and the way those ideas are presented are what makes a poets’ work distinctive. Choose 2 poems from 1 poet and describe how they show the distinctive characteristics of this poets’ work. Gwen Harwood skilfully employs language techniques to explore a variety of distinctive themes and ideas in her poems. This is seen in ‘In The Park’ where Harwood explores the human condition through the simplistic and dull life of her female protagonist, while in ‘Prize Giving’ she explores multiple universal themes through her male protagonist Professor Eisenbart. Harwood effectively establishes a simplistic image through her title ‘In the Park’ to imply the mundane simplicity of the place, the people and the idea. This is enhanced through the simplistic first line as the woman â€Å"sits in the park†. Here we are introduced to the protagonist with her depressingly dull and monotonous life, clearly portrayed through Hardwood’s image in describing how the protagonist’s â€Å"clothes are out of date†. This not only portrays her shabby physical appearance but also the idea that she lives in the past and that time has passed her by. The use of negative connotation describing how her â€Å"two children whine and bicker, tug her skirt† adds to the depressing mood, before Hardwood goes on to tell us that â€Å"A third draws aimless patterns in the dirt†, helping to further reinforce her lack of purpose in life. The double entendre of the persona being â€Å"too late† on two levels effectively conveys that she is â€Å"too late† to show disinterest to him and that it is â€Å"too late† for her and this lost love to regain a close relationship. Harwood’s clever employment of the cliched expressions of â€Å"how nice† and â€Å"time holds great surprises† conveys how dull and pointless their conversation is to reinforce the superficiality of the situation and the pointlessness of their reunion as his â€Å"neat head† has no remnant of communication left to share with her. Furthermore, the woman’s low self esteem is portrayed as she interprets his of the words â€Å"but for the grace of God†¦ † as his relieved sense of having escaped her monotonous lifestyle. The vague and unimportance of their conversation is enhanced as â€Å"they stand a while in flickering light† whilst â€Å"rehearsing the children’s names and birthdays. † Harwood implies the facade of interest the man takes in the children who â€Å"whine, and bicker†, yet ironically the woman is talking to the man’s â€Å"departing smile†. Her uninviting and uninspiring lifestyle which is perhaps causing him to leave. A sense of motherly love is represented in he poem as the woman is â€Å"nursing the youngest child†. The image of the Madonna-like child on her implies something very different when we see her as she â€Å"sits staring at her feet†, her apathy replaces caring and the boredom of her life replaces her joys of motherly love. The final line of â€Å"to the wind she says, â€Å"they have eaten me alive. â€Å"†, conveys that sadly he is gone and that she is alone, with no one to talk to but the wind, to whic h she voices the truth of her pain and disillusionment. The ideas from â€Å"In the Park† are also reflected similarly in another of Harwood’s poems, ‘Prize Giving† where the arrogant Professor Eisenbart is contrasted to the dominating Titian-haired girl. The poem immediately establishes Professor Eisenbart as an abhorrent character through the use of connotative language in â€Å"rudely declined†. The professor is implied as stodgy and old fashioned character â€Å"when pressed with dry scholastic jokes† where he changes his mind and decides to â€Å"grace their humble platform†. This portrays the humble status of the school in contrast to his arrogance and superiority, which is further exemplified â€Å"when he appeared† and â€Å"the girls whirred with an insect nervousness†, implying that he sees himself as a light they’re attracted to. This sound imagery not only suggests the mood of interest in him but also the sound of the assembly as a collective. The head is differentiated â€Å"in humble black† who â€Å"flapped round and steered her guess, superb in silk and fur†, which characterizes her as comparatively less ego-centric that the â€Å"resplendently dressed guest. Alternately, she feels a sense of pride in others around her and in what she is doing when it is clear that Professor Eisenbart concerns only for himself. In the third stanza, the girls are referred to as â€Å"half-hearted blooms tortured to form the school’s elaborate crest† which creates an image of the flower arrangement that is the assembly. This imagery personifies the girls as reluctant to represent the school, but also symbolises their innocent flowering into womanhood which makes â€Å"Eisenbart scowl in violent distaste†, conveying that his indifference has turned into revulsion. The simile when Eisenbart â€Å"then recomposed his features to their best advantage: deep in thought, with one hand placed like Rodin’s Thinker† further enhances his self image of conceit and superficial self control for appearance sake as he stages this pose in this allusion to the classic thinker statue. Eisenbart vies the girls as a â€Å"mosaic of young heads, Blonde, black, mouse brown† as all he sees is a colour pattern of heads and does not acknowledge the girls individually. However, this is changed when â€Å"underneath a light†¦ ne girl sat grinning at him, her hand bent under her chin in mockery of his own†. Here, a spotlight is shone, in Eisenbarts’ mind, onto the titian haired girl who shows an amused perspective as she seems to interrupt him as no one else does. His closer observation now beyond the â€Å"mosaic† shoes a flicker of interest in him, as opposed to his previous disinterest. He remains uncaring and unintereste d by the â€Å"host of virgin hands† until once again he is challenged by the â€Å"girl with titian hair† who â€Å"stood up, hitched at a stocking, winked at near-by friends†. He notes all this detail move by move as implied by the punctuation in her attitude of directness, self-composure, self-composure and ultimately intention of some act to shatter his power. The youthful titian haired girl challenges â€Å"his calm age and power† of knowledge, experience and authority as she transforms before him and becomes a powerful person in her passion and her arrogance well beyond his own. From his indifference, he is now the â€Å"suffered† victim to â€Å"her strange eyes, against reason dark†. Harwood uses figurative language here to emphasize the change of his perspective as the power is now turning to her. Here there is a challenge between his logical sense of reason and the seeing â€Å"strange eyes† of this titian haired girl. They are odd to him because they allude the sense of reason that he lives by and she defies. The power and passion of the girl has â€Å"forged his rose-hot dream† and his own power is a fake, a forgery, in contrast to hers. The final stanza in this poem reveals that â€Å"age and power† can be challenged as Eisenbarts’ false superiority is seen through the â€Å"eyes† of the titian haired girl. Synecdoche is employed when Eisenbart is â€Å"summoned by arrogant hands† to show the girls power. She is symbolised by the power of her music, characterized as â€Å"titian-haired† to imply her passionate nature and her â€Å"eyes† that see through Eisenbarts’ superficial superiority and arrogance. Her power is further conveyed as â€Å"Eisenbart teased his gown†, showing his sexual unease and realisation that his self image is weakened. His perspective changes as the young and fiery girl defeats him by deflating his self- image and superiority. Eisenbart now sees himself differently as he â€Å"peered into a trophy which suspended his image upside down: a sage fool trapped†. His composure has left him and his self-image is reflected in her trophy as he is mirrored upside down, symbolically reversed and up-ended. The oxymoron in â€Å"sage fool† demonstrates that he is controlled by her power. The ideas presented in Gwen Harwood’s poetry is made distinctive through her use of a variety of themes and language techniques. The powerful ideas represented in â€Å"In the Park† and â€Å"Prize Giving† explore multiple universal themes and give the reader a better insight into the human condition.

PHP Web Page Redirect Script

PHP Web Page Redirect Script A PHP forwarding script is useful if you want to redirect one page to another so that your visitors can reach a different page than the one they land on. Fortunately, its really easy to forward with PHP. With this method,  you seamlessly transfer visitors from the web page that no longer exists to the new page without requiring them to click a link to continue. How to Redirect With PHP On the page that you want to redirect elsewhere, change the PHP code to read like this:   ?php header( Location: yoursite.com/new_page.html ) ; ? The  header()  function sends a raw HTTP header. It must be called before any output is sent, either by normal HTML tags, by PHP,  or by blank lines. Replace the URL in this sample code  with the URL of the page where you want to redirect visitors. Any page is supported, so you can transfer  visitors to a different webpage on your own site or to a different website entirely. Because this includes the  header()  function, be sure  that you do not have any text sent to the browser before this code, or it will not work. Your safest bet is to remove all the content from the page except for the redirect code. When to Use a PHP Redirect Script If you remove one of your web pages, its a good idea to set up a redirect so that anyone who bookmarked that page is transferred automatically to an active, updated page on your website. Without the PHP forward, visitors would remain on the dead, broken, or inactive page. The benefits of this PHP script are as follows: Users are redirected quickly and seamlessly.When the  Back  button is clicked, visitors  are  taken to the last viewed page, not the redirect page.The redirect works on all web browsers. Tips for Setting up a Redirect Remove  all code but this redirect script.Mention on the new page that users should update their links and bookmarks.Use this code to create a drop-down menu that redirects users.

Using the Spanish Verb Levantar

Using the Spanish Verb Levantar Usually meaning to raise or to lift, levantar can also be used for other meanings that at first may not seem related. Levantar is derived from the Latin verb levare, meaning to raise. As such, it is related to English words such as levitate, levity and even lever. Here are some examples of levantar with its usual meaning: Courtney levantà ³ la mano porque querà ­a hacer una pregunta. Courtney raised her hand because she wanted to ask a question. Levantaron el coche en el elevador. They raised up the car on the hoist. Levantà ³ la taza con su mano dà ©bil. He raised the cup with his weak hand. Observa como la temperatura se levanta. See how the temperature is rising. Inhalar y levantar los brazos. Inhale and lift up your arms. Levantar is often used figuratively: Levanto la voz por mis derechos. Im raising my voice for my rights. Levantaban la mirada para ver a los extraà ±os que llegaban. They looked up to see the strangers who were arriving. In the reflexive form, levantarse can mean to wake up or to arise from bed:  ¡No me quiero levantar! I dont want to get up! In context, levantar can be used to refer to the creating or intensifying of an emotional reaction: Era un hà ©roe que levantà ³ al pueblo contra los invasores. He was a leader who stirred up the people against the invaders. Las expresiones de carià ±o mientras estuvo hospitalizada levantaron su espà ­ritu. The expressions of affection while she was hospitalized lifted her spirits. In context, levantar can mean to suspend, adjourn or call off an event: Las mujeres la ciudad norteà ±a levantaron huelga de hambre tras alcanzar los objetivos. The women in the northern city called off their hunger strike after reaching their goals. Se levantà ³ el corte. The court was adjourned. Rusia levantar embargo a la exportacià ³n de grano. Russia will lift the embargo on grain exports. Similarly, levantar sometimes means to undo or unmake: La policà ­a levantà ³ campamento y detuverion a los manifestantes. The police broke up the camp and detained the protesters. Pablo levantà ³ la cama y abrià ³ la ventana. Pablo unmade the bed and opened the window. Note: As is the case with most lessons on this site, sample sentences generally are adapted from a variety of sources written by native speakers. Sources consulted for this lesson include: Abel Cruz, Cibernika.com, Debates-politica.com, DGW.es, EscuchaMusica.com.mx, Maipu.cl, MCH.com, Mforos.com, NustroSalud.com, Rodrigorubiog, Tarot.tv, 1070noticias.com.