Reasons For Using Jungle Computing Systems Information Technology Essay

Reasons For Using Jungle Computing Systems Information Technology Essay The application of high-performance and distributed computing in scientific practice has become more importance, among the most available platforms such as clusters, grids and cloud systems. These infrastructures are now undergoing many changed due to the integration of core technologies, providing speed improvements for selected compute kernels. As the distributed and high-performance computing is becoming more heterogeneous and hierarchical, complexity in programming is increased. Further, these complexities arise due to urgent desire for scalability and issues like data distribution, heterogeneity in software and hardware availability. These issues force scientists into simultaneous use of multiple platforms (e.g. clusters, grids and clouds used concurrently). 6.1 Jungle Computing Jungle Computing is a distributed computing paradigm. It simply emerged out of the plethora of distributed resources available. A Jungle Computing System consists of all compute resources available to end-users, which includes clusters, clouds, grids, desktop grids, supercomputers, as well as stand-alone machines and even mobile devices. There are several reasons for using Jungle Computing Systems. Firstly, an application may require more compute power than available in any one system a user has access to. Secondly, different parts of an application may have different computational requirements, with no single system that meets all requirements. From a high-level view, all resources in a Jungle Computing System are in some way equal, all consisting of some amount of processing power, memory and possibly storage. End-users perceive these resources as just that: a compute resource to run their application on. Whether this resource is located in a remote cloud or located down the hall in a cluster, is of no interest to an end-user, as long as his or her application runs effectively. Despite this similarity of resources, a Jungle Computing System is highly heterogeneous. Resources differ in basic properties such as processor architecture, amount of memory and performance. As there is no central administration of these unrelated systems, installed software such as compilers and libraries will also differ. For example, where a stand-alone machine is usually permanently available, a grid resource will have to be reserved, while a cloud requires a credit card to gain access. Also, the middleware used to access a resource differs greatly because of using different interfaces. The heterogeneity of Jungle Computing Systems makes it hard to run applications on multiple resources. For each used resource, the application may have to be re-compiled or even partially re-written, to handle the changes in software and hardware available. Moreover, for each resource, a different middleware interface may be available, requiring different middleware client software. Once an application has been successfully started in a Jungle, another aspect that hinders usage of Jungle Computing Systems is the lack of connectivity between resources. 6.2 Jungle Computing Systems When grid computing was introduced over a decade ago, its foremost visionary aim was to provide efficient and transparent (i.e. easy-to-use) wall-socket computing over a distributed set of resources. Since then, many other distributed computing paradigms have been introduced, including peer-to-peer computing, volunteer computing and more recently cloud computing. These paradigms all share many of the goals of grid computing, eventually aiming to provide end-users with access to distributed resources (ultimately even at a world-wide scale) with as little effort as possible. These new distributed computing paradigms have led to a diverse collection of resources available to research scientists, which include stand-alone machines, cluster systems, grids, clouds, desktop grids, etc. With clusters, grids and clouds thus being equipped with multi-core processors and many-core add-ons, systems available to scientists are becoming increasingly hard to program and use. Despite the fact that the programming and efficient use of many-cores is known to be hard, this is not the only problem. With the increasing heterogeneity of the underlying hardware, the efficient mapping of computational problems onto the bare metal has become vastly more complex. Now more than ever, programmers must be aware of the potential for parallelism at all levels of granularity. But the problem is even more severe. Given the ever increasing desire for speed and scalability in many scientific research domains, the use of a single high-performance computing platform is often not sufficient. The need to access multiple platforms concurrently from within a single application often is due to the impossibility of reserving a sufficient number of compute nodes at once in a single multi-user system. Moreover, additional issues such as the distributed nature of end-users, simultaneously comprising any number of clusters, grids, clouds and other compute platforms. Summary For every new technology several research frontiers are to be exploited. So in Cloud computing. Topics of such a kind are effective data protection in Internet clouds, innovative applications on the clouds, data centers and the Internet of things (IoT). The material in the Chapter 1 deals with future trends of cloud computing, next-generation services related to cloud computing are explained. With the emergence of the mobile cloud, more and more productivity applications residing on mobile devices are developed. Chapter 2 details how mobile and cloud computing can be combined and also exploits its key requirements. It is time to design and build computing systems capable of running adjusting to different circumstances and using their resources to handle most efficiently the workloads we put upon them. These autonomic systems combined with cloud computing is called as Autonomic Cloud computing is discussed in Chapter 3. With Web 2.03.0, Internet multimedia is emerging as services. To provide rich services in media, multimedia computing became a promising technology to generate, edit, process, search media contents which includes audio, image, video and graphics. Chapter 4 presents principal concepts of multimedia cloud computing. Energy efficiency is an important aspect IT field. Energy consumption, resource utilization and performances of workloads in Cloud are dealt in Chapter 5. We need a platform which will need speed and scalability in everyday scientific practice and the resources employed by end-users are often more diverse than those contained in a single cluster, grid, or cloud system. Jungle Computing is explained in Chapter 6.

Self-Made Misery in Blake’s London Essay -- Blakes London Essays

Self-Made Misery in Blake’s London  Ã‚  Ã‚  Ã‚   The poet William Blake paints a picture of the dirty, miserable streets of London in his poem, "London". He describes the wretched people at the bottom of the society, the chimney-sweeps, soldiers, and harlots. These people cry out from their pain and the injustices done to them. The entire poem centers around the wails of these people and what they have become due to wrongs done to them by the rest of society, primarily institutions such as the church and government. Are these people really wronged, however? The poem seems to suggest that the injustices they have been subjected to are of their own making. In Blake's poem he says that as he passes through London he sees a "mark in every face [he] meet[s]/ Marks of weakness, marks of woe." (3-4) He talks about how everywhere he hears cries of fear and suppression. The church seems to be ignoring the cry of the poor chimney-sweep in lines nine and ten. The soldier dies on the palace walls with a sigh. These are examples of the wretchedness of the lives that people lead. The central ide...

The Buddhist Concepts of Rebirth and Release

Buddhism begins and ends with Buddha’s enlightenment experience, for this the ultimate source of Buddhist teachings and there are a mean towards moral and spititual development culminating in a Buddha like experience. At his enlightenment, the Buddha gained direct knowledge of rebirth, karma, and the four holy truths (Harvey, 1990, p. 32).In the first public teaching (known as the â€Å"turning of the wheel of dharma†) Siddhartha Gautam, the historical Buddha is said to have set out the fundamentals of Buddhist doctrine and practice and then proceeded to outline the four noble truths- the kernels of Buddhist doctrine which are duhkha, trsna, nirvana and the way to achieve nirvana. Birth, old age, sickness and death which give duhkha (sadness) are unsatisfactory, and the cause of this unsatisfatoriness gives rise to craving (trsna). End to this unsatisfactory state of mind can be achieved through nirvana.The eight steps to the path of nirvana involve the development of a ppropriate view, intention, speech, action, livelihood, effort, mindfulness and finally appropriate meditative concentration. This Buddhist doctrine constitutes the essence of the Buddhist world view and provides the basis and context of all subsequent Buddhist philosophical reflection (King, 1999, p. 76). After six years of meditation, Buddha attained spiritual enlightenment or nirvana. Budha preached for forty five years and died at the age of ninety years.Buddhist enlightenment is related to the attainment of the five supernatural powers, but their attainment is not, the Buddha concluded, in itself the realisation of enlightenment (Iizuka, 1995, p. 151). The action and interest of those who attain nirvana are completely detached from all images and sound. However, internally the mind is in a condition of most intense activity. Since the person has reached the fullest stretch of his mental and spiritual capacity, and at a level of highest transcendental consciousness, he is infini tely at peace with himself (Iizuka, 153).According to Buddha, duhkha happens everywhere all the time because nothing is perfect in this world. Every life has the kamma (force) from the person’s previous lives, and being reborn means that everyone always suffers from the force of their previous lives. This means no life is perfect and only when people have reached nirvana will they be able to overcome duhkha. Duhkha according to Buddha is caused by selfishness and all our sufferings are caused by this selfishness. The ultimate goal of the people should be to break from this never ending cycle of rebirth.By stopping greed and selfishness, one can break out of the rebirth cycle, which brings perfect freedom in the form of nirvana (Penney, p. 14). The Buddhist believe that the ultimate goal of meditation is nirvana, liberation from samsara, liberation from the ever repeated cycle of death and rebirth conditioned by Karma, in which all deluded beings are caught up. The doctrine of rebirth formed an essential part of the world view which the Buddha inherited. Thus, the Buddha accepted that the goal of all spiritual striving was nirvana, release from rebirth.Consequently, he interpreted his own experience of enlightenment as the attainment of that goal (Bucknell, and Fox, 1983). Rebirth in Buddhism is seen both as a process which takes place after death, and also as a process taking place during life. This means, we are constantly changing during life, ‘reborn’ as a ‘different’ person according to our mood, the task we are involved in, or the people we are relating to. We may experience ‘heavenly’ or hellish state of mind depending on how we act.According to Buddhist philosophy, it is reasonable to suppose that this process of change, determined by the nature of our actions, does not abruptly stop at death, but carries on (Harvey, p. 45). Our present form and circumstances of life are part of an uninterrupted series of se parate existences that streak back into the distance past and will continue on into the interminable future. A constant and uninterrupted flow of beings living in the different stratified levels and passing on from one to another was the very essence of the world view called samsara.The schemes of things, rewards and punishments, human conditions in high or low states, all had their reasons for existence in this cosmic flux of inter-connected events and states. The conclusive evidence of Sakyamuni Buddha’s supreme enlightenment confirmed and endorsed the essential elements of the processes of samsara and rebirth (Cheetham, 1994, p. 9). Rebirth is a casual link between one life and the next, and not a soul reincarnating. Only a casual connection links one life to another, so our karmic accumulation conditions our next life.Contemplating rebirth helps us accept our own death without falling into the two extremes of eternalism or nihilism. The positive side of this rebirth conce pt is focussing an individual’s attention and energy to the present and make the most of one’s life. This constructive aspect of Buddhism while makes one realise about the transient nature of life, give them scope for improving the same to be able to rise to a higher realm (Halls, 2003, p. 54 ). The realm a being is born is determined by karma which is a ‘beings’ intentional actions of body, speech and mind, whatever is done, said or even just thought with intention or purpose.Though, rebirth in the lower realms is considered to be the result of relatively unwholesome or bad karma, rebirth in the higher realms is the result of relatively wholesome or good karma. Correspondingly, the lower the realm, the more unpleasant and unhappy is one’s condition; the higher the realm the more pleasant, happy, tranquil and refined one’s condition is. This rebirth hierarchy does not however constitute a simple ladder to climb and passing out at the top into nirvana or release.Nirvana or release may be obtained from any of the realms, from the human to the highest of the pure abodes and the four formless realms but not from the four lowest realms. Yet, rather than attaining nirvana or release, human beings generally rise and fall through the various realms which are precisely the nature of the samsara, i. e. wandering from life to life with no particular direction or purpose (Gethin, 1998, p. 119). The cycle of rebirth is thus seen as involving innumerable lives over vast stretches of time.If the cycle only involved human rebirths, it would have been difficult for a Buddhist to explain the population explosion. However, the cycle is seen to involve many other forms of life, such as animals so that readjustments between populations are made possible. This introduces the idea of different realms of rebirth. The first two of these realms are those of humans and animals kingdom. The latter includes sentient creatures as simple as insects. Plants are not included, although they are seen as having a very rudimentary consciousness, in the form of sensitivity to the touch.There are also realms of beings that are not normally visible, such as the realms of ‘petas’ or departed. As these are seen as having made of ‘subtle matters’, such a rebirth does not involve re-incarnation, that is getting a gross physical body again. In Buddhist painting of life cycle and rebirth, petas are seen as frustrated ghostly beings that frequent human world due to their strong earthly attachments (Harvey, 1990, p. 33). The Buddhist although believe in rebirth, do not accept that there is any substantial entity of self (atman) being reborn in this process.There is simply the process itself. Buddhist philosophical texts tend to represent rebirth using analogies of dynamic and ever changing processes, such as the flowing of a river or the flickering flame of a candle. Thus to talk about identity or the difference betwee n life in this Buddhist cycle of rebirth is inappropriate (King, 1999, p. 81). Nirvana is a difficult concept but traditional Buddhist understanding of Nirvana is quite clear. Literally nirvana means ‘blowing out’ or ‘extinguishing’, although Buddhist like to explain it as ‘the absence of craving’.When a being reaches a state of nirvana, the defilements of greed, hatred, and delusion no longer arise in his or her mind, since they have been thoroughly rooted out. Yet, like the Buddha, any person who attains nirvana does not remain thereafter forever absorbed in some transcendental state of mind. On the contrary, he or she continues to live in this world, with the difference that his thoughts and deeds are completely free of the motivations of greed, aversion and delusion and motivated instead entirely by generosity, friendliness and wisdom.This condition of extinguishing the defilement can be termed nirvana with the remainder of life. Eventually , the reminder of life, like all beings, such a person must die. But unlike other beings, who have not experienced nirvana, he or she will not be reborn into some new life. Instead of being reborn, the person attains parinirvanas, which means that the five aggregates of physical and mental phenomena that constitute a being cease to occur (Gethin, 1998, p. 75). Persons with various deluded mind will not attain nirvana or release and these views are called prapanca.When one gains insight into and realises the dharmakaya, which in effect is the noble truth of cessation with respect to any or all form of prapanca, or self view, one attains the Buddha nature. It is the theories of self and attachment to self that bind us. Buddha nature thought, like the rest of Buddhism, aims to release us from this bondage. The Dharmakaya or Buddha nature, as the truth of cessation represents the active releasing from bondage that constitutes the Buddha way. Hence Buddha nature is not a substantive enti ty, not a self mind, but the cessation of all self views (King, 1991, p.95). The Buddha’s noble eighth fold path to liberation from suffering emphasized practical discipline and direct experience to countermand the human tendency to theorize about spiritual life and reify rather than to encounter it directly. The eight member of the noble eighth-fold path termed â€Å"samyak Samadhi† consists of eight stages of meditative practices known as jhana in Pali, for the purpose of transcending individuated consciousness and leading to enlightenment or nirvana (Whicher, 1998, P. 313).One of the central images of Buddhism is that of crossing the ocean of samsara and arriving at the other shore of nirvana or enlightenment, which is journey from the troubling world to the world as Buddha land. In Buddhism, this path or crossing to nirvana is the most difficult one, and there is no guarantee of completion of this path. The ocean of life is full of turbulence and this turbulent nat ure of life’s ocean is an intimate function of our own intentions or karma which we create through actions motivated by our likings and disliking.Since these troubles are our own creation, we must undo the trouble as well. Buddhist salvation is not breaking away from the world but about freeing all things by undoing the dualistic knot of our karma and the stranglehold of our habitually held likes and dislikes (Hershock, 1999, p. 111). In Buddhism, denial of the reality of the self in man is called absolute anatta. The anatta doctrine of the Buddhist philosophy has been from early times a pillar of Buddha dogma, together with all pervading impermanence and suffering.This doctrine is consistently propounded by orthodox Buddhists as one of the most outstanding characteristics of their system. The anatta doctrine raises many questions such as the reality of the moral agent and the existence and nature of moral responsibility, the continuity of individuality in the rebirth cycle, the nature of kamma, and the way it works and the relation of nirbana to the individual who attain it. However, Buddha refuses to answer the question whether the liberated man exists or does not exist after death.However, most of the Buddhist text implies that the liberated man is the personification of all reality (Ramon, 1980, p. 1-2). To conclude, the essence of life according to Buddhism is karma. Karma is called the law of cause and effect, which means every action we undertake creates a cause that will have in some point of time- even in rebirth have an effect. Our bad action in life will bring negative results and good actions will be rewarded with positive results. This is the ethical way how karma operates. This will keep in check our negative traits, and help us behave mindfully.The wheels of life in Buddhism signify through different symbolism the causes for this cycle of rebirth. Three animals at the center of the wheel symbolises endless cycles of sufferings with one ne gative action causing the next. The pig depicts the erroneous perception about the world and cock signifies ignorance about our own existence, giving rise to craving, lust, and desire. The ultimate negativism arising out of wrong perception of life is hatred and anger, symbolised in the wheel in the form of snake.The picture of Buddha at the top let of the picture symbolises liberation from ignorance, desire and hatred which are causes of all our sufferings. Thus liberation of the soul can be realised by following Buddha path and the ultimate attainment of nirvana (Halls, 2003, p. 50). References Bucknell, R. S and Fox, M. X (1983) The ‘three knowledges’ of Buddhism: Implications of Buddhadasa's interpretation of rebirth, Religion, Volume 13, Issue 2, pp. 99-112 Cheetham, E (1994) Fundamentals of Mainstream Buddhism, Charles E Turtle company Inc, USAGethin, R (1998) The Foundations of Buddhism, Oxford University Press, NY Halls, G. F (2003) the Illustrated Encyclopaedia of Buddhist Wisdom, Octopus Publishing Groups Harvey, B. P (1990) An Introduction to Buddhism: Teachings, History and Practices, Cambridge University Press Hershock, P. D (1999) Reinventing the wheel: A Buddhist response to the information age, Sunny Series of Philosophy and Biology, Albany, State University of New York Press IIzuka, T (1995) The Quest for life: Zen in business and life, New York University Press.King, R (1999) Indian Philosophy: An introduction to Hindu and Buddhist Thought, Edinburg University Press King, S. B (1991) Buddha Nature, Albany State University of New York Press Penney, S (1995) Buddhism, Core edition, Heinmann Educational Publishers, P. 48 Ramon, J. P (1980) Self and non-self in early Buddhism, Walter de Gruyter, Berlin, N. Y. Whicher, Y (1998) The Integrity of Yoga Darsana: A reconsideration of the classical yoga, Sun series in religious studies, Albany, State University of New York Press

Rabbits Are Strict Herbivores And Require A Diet High

Rabbits are strict herbivores and require a diet high in fibre. A balanced diet of grasses, hay and pellets needs to be provided in the correct ratio to ensure gastrointestinal tract motility. Adequate dental wear is required by high volumes of chewing of grasses and hay which minimises dental procedures. Rabbits require high quantities of fresh grass, dried grass products or hay and need up to 30-60g of dry food per body weight and containing at least 18% of fibre. Normal healthy rabbits should be fed between 30-60g of commercial pellets per kg of bodyweight per day. 3 (bodyweight) Ãâ€" 40g (commercial mix) = 120g The patient was prescribed Ox Bow Organic Pellets. It is specially produced for rabbits, equipped with essential vitamins and minerals. It contains a wholesome mixture of organic elements including, high fibre hay, and rich in antioxidants and has a balanced omega 3 oils and 6 fatty acids. Some rabbits fed rabbit mix’s are selective feeders and may reject the higher fibre items in the mix. Vitamins and minerals are incorporated in the pellet mix andrejection can produce a diet deficient in calcium, vitamin D and other nutrients. This is why we need to encourage rabbits to eat all the ingredients by offering small amounts and refilling the container only when all the food has been consumed.  © 2014. Veterinary Nurse Solutions Pty Ltd V1.0 page 98 of 107. Gastrointestinal tract of rabbits Mouth: This is the first part of the rabbit’s digestive system. The lips