An old Biblical story tells of David, a small warrior engaged in man‑to‑man combat with Goliath, a much larger adversary. In the story, David uses a sling to increase the speed of a projectile (in this case a rock), striking Goliath in the forehead and killing him. The type of sling often used in such combat consists of a long strip of cloth with a pouch halfway down its length. The rock is positioned in the pouch, with the warrior holding both ends of the sling. By whirling the sling in a horizontal circle, a warrior can release one end of the sling, thereby allowing the projectile to fly in a straight line at high speed. Historically, warriors and hunters typically used a vertical circle, but the circle used here is horizontal for simplicity. A man is holding a sling as it spins in a horizontal circle. The angle between the sling and the horizontal is labeled theta. In this problem, assume that the sling, when unfolded, was roughly R=5.15 ft in total length and that the rock weighed a half a pound. If David whirled the sling such that the sling was at an angle θ=4.13∘ below the horizontal, with what speed v did the rock strike Goliath? Assume there is no air friction and that the drop in height due to gravity is minimal

relativism, roughly put, is the view that truth and falsity, right and wrong, standards of reasoning, and procedures of justification are products of differing conventions and frameworks of assessment and that their authority is confined to the context giving rise to them. more precisely, “relativism” covers views which maintain that—at a high level of abstraction—at least some class of things have the properties they have (e.g., beautiful, morally good, epistemically justified) not simpliciter, but only relative to a given framework of assessment (e.g., local cultural norms, individual standards), and correspondingly, that the truth of claims attributing these properties holds only once the relevant framework of assessment is specified or supplied. relativists characteristically insist, furthermore, that if something is only relatively so, then there can be no framework-independent vantage point from which the matter of whether the thing in question is so can be established.

relativism has been, in its various guises, both one of the most popular and most reviled philosophical doctrines of our time. defenders see it as a harbinger of tolerance and the only ethical and epistemic stance worthy of the open-minded and tolerant. detractors dismiss it for its alleged incoherence and uncritical intellectual permissiveness. debates about relativism permeate the whole spectrum of philosophical sub-disciplines. from ethics to epistemology, science to religion, political theory to ontology, theories of meaning and even logic, philosophy has felt the need to respond to this heady and seemingly subversive idea. discussions of relativism often also invoke considerations relevant to the very nature and methodology of philosophy and to the division between the so-called “analytic and continental” camps in philosophy. and yet, despite a long history of debate going back to plato and an increasingly large body of writing, it is still difficult to come to an agreed definition of what, at its core, relativism is, and what philosophical import it has. this entry attempts to provide a broad account of the many ways in which “relativism” has been defined, explained, defended and criticized.

explanation:

c because the action was the roller coaster reaches bottom of hill (action) reaction would be blood tends to drain away from head

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