Fortran Programs for Chemical Process Design, Analysis, and Simulation

Book Description

This book gives engineers the fundamental theories, equations, and computer programs (including source codes) that provide a ready way to analyze and solve a wide range of process engineering problems.

Customer Reviews:

Strictly for chemical engineering.......2004-07-31

Fortran lives on, as shown by the example source code given in this book. The programs are for chemical engineering applications. They deal at the macroscopic level with such key issues as simulating fluid flow in a reactor.

You should note that none of the programs deal with chemistry, per se. That is, there is no involvement at the microscopic level with the detailed steps in a chemical reaction.

The book is now 9 years old. But the source code has a flavour even older. Procedural, of course. The example programs are not that long, so you won't encounter scaling issues with writing large programs in a procedural fashion, as opposed to object oriented.

Book Description

This book contains computer-ready algorithms for many standard methods of numerical mathematics, describes the principles of the various methods, and offers support in choosing the appropriate method for a given task. Topics given special emphasis include: converging methods for solving nonlinear equations, methods for solving systems of linear equations for many special matrix structures, and the Shepard method for multidimensional interpolation. The CD contains C-programs for almost all the algorithms given in the book and variants of the algorithms.

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Numerical Methods with 'C' Programs
P.S. Subramanyam
Manufacturer: Anshan Ltd
ProductGroup: Book
Binding: Hardcover

General | Software | Computers & Internet | Subjects | Books
ASIN: 190479811X

Sequential and parallel implementations of an algorithm for the factorisation of a matrix with rare banded matrices (Technical report. Hatfield Polytechnic. Numerical Optimisation Centre)

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Sequential and parallel implementations of an algorithm for the factorisation of a matrix with rare banded matrices (Technical report. Hatfield Polytechnic. Numerical Optimisation Centre)
C Sutti
Manufacturer: Hatfield Polytechnic, Numerical Optimisation Centre
ProductGroup: Book
Binding: Unknown Binding

General | Mathematics | Science | Subjects | Books

Matrices | Mathematics | Science | Subjects | Books
ASIN: B0007BI702

Customer Reviews:

Love the Hate.......2007-05-13

I Hate Hamlet is a great script! Good for actors/actresses of any range to check out, or for anyone to read. All six characters have juicy little moments and the flow of everything is really nice. Just a good script to have around... for more than a few laughs. 5 stars.

Stage Plays.......2007-01-24

The play was not available from other providers I have used in the past but there were several copies at Amazon. The book was in very good condition but the cost was a bit more that if obtained from the publisher.

To Be or Not To Be........2004-01-21

This charming little comedy tells the tale of a famous Hollywood television star, Andrew Rally, who has recently purchased an apartment in New York where John Barrymore used to live. Andrew has just come off a highly lucrative and successful television series and is coming to New York perform in Hamlet to beef up his resume and respect in the acting community. The only problem is that he hates Hamlet. Well, the ghost of Barrymore still haunts his old apartment and is compelled to show Andrew the error of his ways. The play is entertaining and is a great joy to watch, especially for anyone who has ever been involved in theatre or show business. My favorite character is Gary, the producer friend from California: it's a great secondary role. A good show that works especially well for small, established community theatres.

A celebration of theater, echoes of Barrymore..........1999-05-14

This is a witty, rakish, stylish tribute to all actors in general, and Barrymore in particular. It's a wonderful play for a local theater group (I say that from experience). If you're an aspiring playwright, this is one you'll wish you had written. Rudnick's "Notes on Production" are very informative.

Be ready for a challenge, actors: "Dying is easy. Comedy is hard."

Hilarious!.......1999-03-31

The author's introduction is almost as funny as the play itself. Required reading for anyone about to attempt acting Hamlet! (for essential comic relief, if nothing else)

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Read it if you must
Misassessments and Neo-Colonialism in U.S.-Foreign Policy
Misassessments and Neo-Colonialism in U.S.-Foreign Policy
Wow
Solid

I hate Hamlet: A play
Paul Rudnick
Manufacturer: Fireside Theatre
ProductGroup: Book
Binding: Unknown Binding
Similar Items:

ASIN: B0006DGZPK

Book Description

What lies behind America's economic and social decline? Can racism explain the ghetto tragedy if two-thirds of America's blacks have made it into the middle class? Why have Chinese, Japanese, and Korean immigrants done so much better than Mexicans? Why are the United States and Canada so far ahead of Latin America? According to Lawrence E. Harrison, the key to answering these and other questions is culture-- the values of a people with respect to work, education, frugality, community, fair play, and progress.

Customer Reviews:

Read it if you must.......2007-09-11

This one is worse than "Culture Matters" (same author).

Know the code before you dive in -- income is distributed, not earned. Japan is the pre-eminent business climate ( because the government is so closely involved, you see). Progress = leftism. Stagnation = conservatism. America is fundamentally weak because some people get rich here.

Now that you have the decoder key, give it a read.

Sets you up for a good dose of Milton Friedman -- the perfect antidote to this kind of balderdash.

Misassessments and Neo-Colonialism in U.S.-Foreign Policy.......2003-04-16

If I had my choice I would re-title this book as follows:

"Who's Dysfuctional??? How Misassessments and Neo-Colonialism Gets Formulated Into U.S.-Foreign Policy" by Lawrence Harrison

As you read along you will see why.

Harrison is solidly within the school of development thought called cultural developmentalism. The theory in short asserts that cultures of given nations are inherently dysfunctional on a level that makes development and ýmodernizationý improbable if not impossible for them. If development is ever to come to such cultures, it must first come at the level of fundamental cultural changes that will ýfitý the people for ýdevelopment.ý In this modernizing view, cultures must change to fit the development form, and not vice-versa.

At root, cultural developmentalism is little other than a revival of unilineal evolutionism (the theory used to help justify colonialism) except that it replaces biology with culture as its picking point.

Harrison was a long-time United States Agency for International Development (USAID) operative in the Western hemisphere who is now a professor of International Affairs at Harvard. During Harrisonýs tenure with USAID, mostly during the Cold War-era, he served for two years as the agencyýs director in Haiti under George Bush, Sr.

Harrisonýs experiences in Haiti lead him to believe that ýthere is something going on in the minds of the Haitians that impedes progress and facilitates the perpetuation of a stagnant, exploitive, repressive system.ý As for what that certain ýsomethingý is, he synopsizes it as ýslave culture, sustained over the generations in substantial isolation.ý

According to Harrison, Haiti is underdeveloped because of its roots in its past, its maladaptive responses to that past as well as to modern events, and its inability to break away from both to ýget with the larger worldý and its standardized development plan. I find it almost stupifying that Harrison neglects to focus on Duvalierism (ideology in Haiti held by some formerly tied up with the dictator there, Duvalier, that says to move we need to gain access to and feed at the state n order to advance socially and economically) in Haiti in these regards, but instead appears to target the Haitian poor.

Harrisonýs seeks to bolster his arguments by replying to the idea of dependency. He takes on the easiest to critique theory of dependency, dependency theory, which Harrison rejects, as well as, apparently, any notion that lower income countries are the way they are because they have been historically exploited by industrialized countriesýýthat the rich are rich because the poor are poor,ý to use Harrisonýs own words. Harrison dismisses the idea with one phrase, calling it simply a ýdoctrine for Marxist-Leninists,ý and ingnores the theory as a useful analytical tool for understanding the underlying causes of underdevelopment in given places. Harrison instead states, ýThe almost exclusive focus on ýimperialismý and ýdependencyý to explain underdevelopment has encouraged the evolution of a paralyzing, self-defeating mythology.ý While this assertion contains grains of truth, for Harrison it needs to be the full focus. For him, formerly colonized countries need to stop looking at the non-realities of notions of dependency, and instead look *inward*.

The praxis and outcomes of Harrisonýs cultural developmentalism is, first, a belief in the superior pattern of the West and reification and universalizing of neo-liberalism. Reminiscent of the underlying assumptions of both unilineal evolutionism and modernization theory, Harrison specifically forwards the notion that some cultures are inherently better or worse when compared to others. Harrison asserts that there is a prototype for underdeveloped countries to emulate to become ýdeveloped.ý Harrison both assumes and asserts that development means, in essence, helping formerly colonized states to become more like their former colonizers in world and life view. This includes having their cultures, governmental structures and policies, and economic and social behaviors conform to what he holds as the superior pattern of the West, importantly to include its current model of neo-liberal economics. Underlying this argument is Harrisonýs explicit rejection of anthropologyýs general adherence to an appropriate cultural relativism. The main of cultural relativism in anthropology asserts that, while there can still be moral universals that can be upheld, each culture makes significant sense when viewed on its own terms and from an understanding that can only be acquired from a stance of having been deeply within that culture for a time. Clearly, understanding Haitian culture like this is not something he did during his tenure in Haiti, probably because he speant too much time at the Olofson (elite hostel in Haiti).

Given this major lack of understanding cultures, it is not surprising therefore that, second, problematic assessments flow from Harrison's cultural developmentalism, and that these assessments then formulate into the policies of important state, international, and NGO decision makers: for example, USAID, with whom Harrison served in Haiti.

For example, Harrison targets Haitiýs indigenous religion, Vodou. Harrison asserts that the religion is a key part of what he calls ýHaitiýs slave cultureý that needs to be broken away from in order for the country to develop. He admits, first, that most Haitians are Vodousaints in one measure or another. From this admission, he goes on to maintain that the world and life view of Vodousaints causes them to focus not on the future, but on the ancestral past. Harrison asserts that ýVoudon [ý] is irrational,ý and that it ýpropagates the view that existence is essentially static and the world unchangeableý (sic). Consequently, for Harrison, Vodou ýtends to lock the Haitian into the status quoý to impede Haitian development.

In this, Harrison quite transparently misses the fact that Vodou was central to the Haitian people making their break from ýthe status quoý (slavery) under colonial domination. Today the religionýs ritual replays of the Haitian Revolution bolster Vodousaints against future slavery forms ýforms that, to most Vodousaints, would seem tied to what Harrison, USAID, and the U.S. advocates for.

Beyond this obvious historical fact, Harrison misses the fact of Aristideýs past mass concientizacíon (consciousness raising) efforts among Haitians, which has led popular Haitians to question things, to demand change. Harrison completely misses the fact that many Vodousaints and their ýclergyý are progressive and socially and politically active, and that they work within Haitiýs popular movements for a just Haiti. In other words, while spiritual elements of Vodou do focus on the past, as is the case with most if not all religions, when it comes to the socio-political realm, most Vodousaints are, in fact, future-oriented. While perhaps fearing the outcomes of concientizacíon (!), Harrison apparently misses this important dualism.

As well, many Vodousaints were highly politically conscious and future-oriented well before Aristideýs mass concientizacíon effort. During the end of the Jean-Claude Duvaliér years in the late 1980s, the intensely popular Haitian rasin [ýroots musicý] and openly Vodouist band Boukman Eksperyans, sharply criticized Jean-Claude in their music and became targets of the regime. Like Vodousaint Boukman Dutty, who helped spark the Haitian Revolution, many (recall that most Haitians are also at least nominally Vodousaints), attribute the pointed music of Boukman Eksperyans with sparking initial fomentation against the Jean-Claude dictatorship. More recently (1992), one of the bandýs politicized songs, Vodou Adjae, expresses shock over problems related to capitalism, communism, ýbullshitism,ý egotism, expansionism, imperialism, racism, fanaticism, corrupt money, war, and orphans.

Aristide's mass concientizacíon and the music of Boukman Eksperyans indicate Harrisonýs problematic assessments of Haiti to be truly extensive. Harrison misses even main currents within the Haitian political climate and popular culture! Having to labor under the stigmatizations and constraining of sight stemming from Harrison's cultural developmentalist praxis would seem to impede Haitiansý development far more than Vodou itself.

Even so, with one eye targeted on Vodou, Harrison summarizes his remedy for Haiti as, ýThe Haitian people need to break with their pastý to emulate the universally applicable prototype for ýdevelopment,ý the West.

The recent and current stream of U.S. policy toward Haiti evidently concurs with Harrisonýs overall assessments concerning the underlying causes of Haitian underdevelopment and the need for an exogenous neo-liberal remedy for it. What is more, as the U.S. has done in the past, it directly ties that assessment to its power. Problem is, the assessments of Haiti have been misformulated based in part upon the constraining of site and, frankly neo-colonialism, that becoming a cultural developmentalist can cause.

So if you want to either become a neo-colonialist, or understand why U.S. policy takes on neo-colonialism far too often, or undrestand why USAID is so often hated around the world, or understand who it is that is the actual most dysfuctional ones in development efforts, buy Harrison's book.

Misassessments and Neo-Colonialism in U.S.-Foreign Policy.......2003-04-16

If I had my choice I would re-title this book as follows:

"Who's Dysfuctional??? How Misassessments and Neo-Colonialism Gets Formulated Into U.S.-Foreign Policy" by Lawrence Harrison

As you read along you will see why.

Harrison is solidly within the school of development thought called cultural developmentalism. The theory in short asserts that cultures of given nations are inherently dysfunctional on a level that makes development and "modernization" improbable if not impossible for them. If development is ever to come to such cultures, it must first come at the level of fundamental cultural changes that will "fit" the people for "development." In this modernizing view, cultures must change to fit the development form, and not vice-versa.

Harrison was a long-time United States Agency for International Development (USAID) operative in the Western hemisphere who is now a professor of International Affairs at Harvard. During Harrison's tenure with USAID, mostly during the Cold War-era, he served for two years as the agency's director in Haiti under George Bush, Sr.

Harrison's experiences in Haiti lead him to believe that "there is something going on in the minds of the Haitians that impedes progress and facilitates the perpetuation of a stagnant, exploitive, repressive system." As for what that certain "something" is, he synopsizes it as "slave culture, sustained over the generations in substantial isolation."

According to Harrison, Haiti is underdeveloped because of its roots in its past, its maladaptive responses to that past as well as to modern events, and its inability to break away from both to "get with the larger world" and its standardized development plan. I find it almost stupifying that Harrison neglects to focus on Duvalierism (ideology in Haiti held by some formerly tied up with the dictator there, Duvalier, that says to move we need to gain access to and feed at the state n order to advance socially and economically) in Haiti in these regards, but instead appears to target the Haitian poor.

Harrison's seeks to bolster his arguments by replying to the idea of dependency. He takes on the easiest to critique theory of dependency, dependency theory, which Harrison rejects, as well as, apparently, any notion that lower income countries are the way they are because they have been historically exploited by industrialized countries-"that the rich are rich because the poor are poor," to use Harrison's own words. Harrison dismisses the idea with one phrase, calling it simply a "doctrine for Marxist-Leninists," and ingnores the theory as a useful analytical tool for understanding the underlying causes of underdevelopment in given places. Harrison instead states, "The almost exclusive focus on `imperialism' and `dependency' to explain underdevelopment has encouraged the evolution of a paralyzing, self-defeating mythology." While this assertion contains grains of truth, for Harrison it needs to be the full focus. For him, formerly colonized countries need to stop looking at the non-realities of notions of dependency, and instead look *inward*.

The praxis and outcomes of Harrison's cultural developmentalism is, first, a belief in the superior pattern of the West and reification and universalizing of neo-liberalism. Reminiscent of the underlying assumptions of both unilineal evolutionism and modernization theory, Harrison specifically forwards the notion that some cultures are inherently better or worse when compared to others. Harrison asserts that there is a prototype for underdeveloped countries to emulate to become "developed." Harrison both assumes and asserts that development means, in essence, helping formerly colonized states to become more like their former colonizers in world and life view. This includes having their cultures, governmental structures and policies, and economic and social behaviors conform to what he holds as the superior pattern of the West, importantly to include its current model of neo-liberal economics. Underlying this argument is Harrison's explicit rejection of anthropology's general adherence to an appropriate cultural relativism. The main of cultural relativism in anthropology asserts that, while there can still be moral universals that can be upheld, each culture makes significant sense when viewed on its own terms and from an understanding that can only be acquired from a stance of having been deeply within that culture for a time. Clearly, understanding Haitian culture like this is not something he did during his tenure in Haiti, probably because he speant too much time at the Olofson (elite hostel in Haiti).

For example, Harrison targets Haiti's indigenous religion, Vodou. Harrison asserts that the religion is a key part of what he calls "Haiti's slave culture" that needs to be broken away from in order for the country to develop. He admits, first, that most Haitians are Vodousaints in one measure or another. From this admission, he goes on to maintain that the world and life view of Vodousaints causes them to focus not on the future, but on the ancestral past. Harrison asserts that "Voudon [...] is irrational," and that it "propagates the view that existence is essentially static and the world unchangeable" (sic). Consequently, for Harrison, Vodou "tends to lock the Haitian into the status quo" to impede Haitian development.

In this, Harrison quite transparently misses the fact that Vodou was central to the Haitian people making their break from "the status quo" (slavery) under colonial domination. Today the religion's ritual replays of the Haitian Revolution bolster Vodousaints against future slavery forms -forms that, to most Vodousaints, would seem tied to what Harrison, USAID, and the U.S. advocates for.

Beyond this obvious historical fact, Harrison misses the fact of Aristide's past mass concientizacíon (consciousness raising) efforts among Haitians, which has led popular Haitians to question things, to demand change. Harrison completey misses the fact that many Vodousaints and their "clergy" are progressive and socially and politically active, and that they work within Haiti's popular movements for a just Haiti. In other words, while spiritual elements of Vodou do focus on the past, as is the case with most if not all religions, when it comes to the socio-political realm, most Vodousaints are, in fact, future-oriented. While perhaps fearing the outcomes concientizacíon, Harrison apparently misses this important dualism.

As well, many Vodousaints were highly politically conscious and future-oriented well before Aristide's mass concientizacíon effort. During the end of the Jean-Claude Duvaliér years in the late 1980s, the intensely popular Haitian rasin ["roots music"] and openly Vodouist band Boukman Eksperyans, sharply criticized Jean-Claude in their music and became targets of the regime. Like Vodousaint Boukman Dutty, who helped spark the Haitian Revolution, many (recall that most Haitians are also at least nominally Vodousaints), attribute the pointed music of Boukman Eksperyans with sparking initial fomentation against the Jean-Claude dictatorship. More recently (1992), one of the band's politicized songs, Vodou Adjae, expresses shock over problems related to capitalism, communism, ...egotism, expansionism, imperialism, racism, fanaticism, corrupt money, war, and orphans.

Aristide's mass concientizacíon and the music of Boukman Eksperyans indicate Harrison's problematic assessments of Haiti to be truly extensive. Harrison misses even main currents within the Haitian political climate and popular culture! Having to labor under the stigmatizations and constraining of sight stemming from Harrison's cultural developmentalist praxis would seem to impede Haitians' development far more than Vodou itself.

Even so, with one eye targeted on Vodou, Harrison summarizes his remedy for Haiti as, "The Haitian people need to break with their past" to emulate the universally applicable prototype for "development," the West.

The recent and current stream of U.S. policy toward Haiti evidently concurs with Harrison's overall assessments concerning the underlying causes of Haitian underdevelopment and the need for an exogenous neo-liberal remedy for it. What is more, as the U.S. has done in the past, it directly ties that assessment to its power. Problem is, the assessments of Haiti have been misformulated based in part upon the constraining of site and, frankly neo-colonialism, that becoming a cultural developmentalist can cause.

Wow.......2000-05-22

This is a brilliant book that explains everyday confusions about the world. I highly recommend it. And I would like to counter the couple of comments below that suggest that this is a pro-white-Protestant polemic. It does not praise JUST western Protestant thought...there is PLENTY of praising of Eastern thought, such as Chinese Confucianism, and Japanese social attitudes, and of the the Jamaican blacks. These are obviously not white Protestant groups! So to suggest this book is some rash polemic is dead wrong. It's a real eye-opener and quite educational.

Solid.......2000-05-18

This is a brilliant book, that shows that what happens around you affects you. Anyone who doesn't think President Clinton's chronic infidelity, and cronyism, and draft dodging, and all his other scandals, won't result in corruption in other parts of society, should read this book. Corruption spreads like a cancer. When Peter sees Paul get away with something, Peter will try to get away with it, too. This will be an uncomfortable book for some, but should be read.

I Hate Hamlet - Playbill - Walter Kerr Theatre, New York

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I Hate Hamlet - Playbill - Walter Kerr Theatre, New York
Paul Rudnick , and Playbill Magazine
Manufacturer: Playbill Magazine
ProductGroup: Book
Binding: Paperback

General | Performing Arts | Arts & Photography | Subjects | Books
ASIN: B000UD68GC

Product Description

Theatre program. Cast includes Nicol Williamson, Evan Handler, Caroline Aaron, Jane Adams, Adam Arkin, Celeste Holm. Vol. 91, No. 3.

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I HATE HAMLET: A COMEDY
Paul: Rudnick
Manufacturer: THE Fireside Theatre
ProductGroup: Book
Binding: Hardcover
ASIN: B000IVWGVW

Odio a Hamlet. (Teatro Príncipe Gran Vía de Madrid, España)(TT: I hate Hamlet) (TA: Príncipe Gran Vía Theater of Madrid, Spain): An article from: Epoca

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Odio a Hamlet. (Teatro Príncipe Gran Vía de Madrid, España)(TT: I hate Hamlet) (TA: Príncipe Gran Vía Theater of Madrid, Spain): An article from: Epoca
Carlos Cuadros
Manufacturer: Difusora de Informacion Periodica, S.A. (DINPESA)
ProductGroup: Book
Binding: Digital
ASIN: B00098D97Y
Release Date: 2005-07-28

Book Description

This digital document is an article from Epoca, published by Difusora de Informacion Periodica, S.A. (DINPESA) on September 28, 1998. The length of the article is 486 words. The page length shown above is based on a typical 300-word page. The article is delivered in HTML format and is available in your Amazon.com Digital Locker immediately after purchase. You can view it with any web browser.

Citation Details
Title: Odio a Hamlet. (Teatro Príncipe Gran Vía de Madrid, España)(TT: I hate Hamlet) (TA: Príncipe Gran Vía Theater of Madrid, Spain)
Author: Carlos Cuadros
Publication: Epoca (Magazine/Journal)
Date: September 28, 1998
Publisher: Difusora de Informacion Periodica, S.A. (DINPESA)
Issue: n709 Page: p75(1)

Distributed by Thomson Gale

Paul Rudnick's "I Hate Hamlet": A Study Guide from Gale's "Drama for Students" (Volume 22, Chapter 9)

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Paul Rudnick's "I Hate Hamlet": A Study Guide from Gale's "Drama for Students" (Volume 22, Chapter 9)

Manufacturer: The Gale Group
ProductGroup: Book
Binding: Digital

Contemporary | General | Literature & Fiction | Subjects | Books

Gale Group | By Publisher | e-Docs | Formats | Books
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ASIN: B000BIPE5W
Release Date: 2005-09-21

Book Description

Term paper due tomorrow? Need to cram for a test? Or just looking for the best information about a favorite literary work?

Turn to "Drama for Students" to get your research done in record time. Brought to you by Thomson Gale--the world's leading source of literary criticism and analysis--this e-doc contains: author biography; plot summary; character analysis; an overview of the play's themes, style, and historical context; a compendium of in-depth critical material; study questions; suggestions for further reading; and much more.

Why choose "Drama for Students"? Because no other source offers so much in such a compact package. Trust the experts: Thomson Gale--and "Drama for Students."

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Partnerships Upa, Ulpa, Securities, Taxation, and Bankruptcy

Manufacturer: American Law Institute Publishers
ProductGroup: Book
Binding: Paperback

General | Business & Investing | Subjects | Books
Bankruptcy | Business | Law | Subjects | Books
ASIN: 0831801611

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Partnerships Upa, Ulpa, Securities, Taxation, and Bankruptcy

Manufacturer: Ali Aba
ProductGroup: Book
Binding: Paperback
ASIN: 0831801395

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Partnerships: Upa, Ulpa, Securities, Taxation & Bankruptcy
American Law Institute
Manufacturer: American Law Institute Publishers
ProductGroup: Book
Binding: Paperback

General | Business & Investing | Subjects | Books
Bankruptcy | Business | Law | Subjects | Books
ASIN: 0831801506

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Resource Materials: Partnerships: Upa, Ulpa, Securities, Taxation, and Bankruptcy

Manufacturer: American Law Institute Publishers
ProductGroup: Book
Binding: Paperback

General | Business & Investing | Subjects | Books
ASIN: 0831801735

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