Every web site has an optimal design that fits perfectly with your theme, requirements, and type of visitor. For example, a web site that offers electronic postcards need to attract the attention of the visitor’s eyes, using images, animations and interactivity, while a site devoted to science, teaching or research may not need any of them to show your information and content. The amount of animation and interactivity without doubt affect the accessibility of your web page, given that the technologies used to provide such content are usually not supported by user agents or often not designed for people with disabilities. To consider how many people you could be leaving behind, I rely my study in statistics of this site (HTMLQuick.com) which is fully accessible and provides a large amount of textual information. To see some round numbers would say that if the content of the site is completely based on Flash or JavScript We would be losing from 1.77% to 4.55% of visits only due to the lack of technology, which could be a large number of visitors if it’s a successful site. But let’s look at some considerations based on the most popular and problematic technologies available. Flash Flash is an excellent way to build animations and interactivity, but can also be a big problem of accessibility. Create a website completely in Flash could leave out a 2.78% of the visitors and make a completely empty site for search engines, which can represent your first problem.
Many sites will see Flash as a first necessity while others will only used for animations or simply not used. If your site does not need it, then try to use it only for animations or by providing rich alternative texts. Avoid build Flash menus, a user agent that does not support it may not follow its links. Exports the swf file using the lowest possible version.
We know that new technologies are changing our habits in all areas, and also so on so seemingly traditional terrain like the weddings. They remain events more and better organized, but not in the same way as before. Guests lists, invitations, and other usual preparations have passed into the realm of cyberspace, and are today made a mouse, independent of what city are the spouses or guests. Maria Mestraitua, Director of portal, knows first-hand how organized today Basque couples your wedding. Together with other partners, created in the year 2003 the first local portal where Vizcaya couples could organize your wedding, intuiting the great advantages that Internet could offer to those who prepared your link. The project followed the footsteps of the first national and international portals, and throughout his career has come to have registered 25% of couples who married in Vizcaya. At present, its continuous experience in, a new bilingual portal that aims to give a more complete service to couples in the Basque country and is the first of its kind in Basque. He intends to take advantage of the full potential of Internet communication, which materialized in the Web 2.0.
With this premise, has met in this new portal everything you may need a couple to plan your wedding in the 21st century: information and local services, software tools for planning, and above all, applications to interact with their environment, comment, share experiences, and get new ideas. Throughout these years, thousands have been couples who have organized their wedding through the portal and at present more than 600 are registered, trying to close the details of a link that average begins to prepare a year and a half before. The Director of Futurmedia, Maria Mestraitua puts the user profile in specific coordinates: Intuit that they are women in 80% of cases, and that is between 25 and 40 years.
They had been exactly the variations produced with such purposes that had conditioned the access of the different social groups the language written in some cultures and throughout history. In accordance with this estimated, the reading becomes it base of everything and must be understood as a dynamic process that involves the understanding and the transformation of information, of knowledge. It is not simply enough to learn to decode the signals graphical. The reader must understand the meaning of what he reads to take possetion themselves of this knowledge and to transform it from its personal experience. To read to learn is, then, to extend knowledge from the reading of one determined text. Therefore, one so simple definition of reading could seem evident intuitivamente, but the implications of its interpretation are not so obvious.
Effectively, this definition does not correspond to the conceptions on what it means to read, gifts until few decades in the theoretical panorama, conceptions that still today if can find very active in some pertaining to school methods of learning of the reading. Thus, although the spontaneous recognition of the affirmation, to read is to understand a text, the school contradicts, with certain frequency, such affirmation when basing the education of the reading in a series of activities that if assumes that they will show to the pupils as if reads, in which, paradoxicalally, never the desire is with priority of that they understand what it says the text, remembers to Pablo Freire ' ' the reading of this implies the continuity of the reading of that one ' '. Therefore, to read means to know, to choose, to choose, to decipher, to interpret. To read means to distinguish enters the ideas of the author, of the read text, those that in they are more important, more significant, more suggestive. Through the reading we can extend and deepen knowledge on definitive cultural or scientific field, to increase our personal vocabulary and for consequncia to communicate our ideas of more efficient form.
Having said this, the function of the beginning of the not-conscience it is to demonstrate that science (it cites the anthropology more specifically) is not reflexiva and at the same time to define the metodolgicas conditions that become it experimental science. The author speaks that some times spontaneous sociology appears in way erudite sociology because some sociologists do not want to remove of the individual its capacity of action, leaving to perceive the complete system of the relations in which and for which the actions occur. On this the author says: It is not the individual description of the attitudes, opinions and aspirations that the possibility has to provide the clarifying principle of the functioning of an organization, but the objective logical apprehension of the organization is that it leads at the outset capable to explain, for addition, the attitudes, opinions and aspirations. (BOURDIEU, P., 2004, P. 29) 1,3 – Nature and culture: substance and reception system alert Bourdieu for the problem if using naive of natural criteria of analysis, trans-descriptions or transculturais ' ' whose effectiveness could be apprehended independently of the historical conditions and social that constitute them in its especificidade' ' (BOURDIEU, P., 2004, P.
30) to explain social facts, falling in the error to leave to escape historical especificidades or cultural originalidades. 1.4 – Spontaneous sociology and they to be able of the language sociology have a particular difficulty in result of the particular relation that if establishes between the expressions and erudite and ingenuous experiences. Therefore, the author believes that he is not enough to perceive the transparency illusion and to adopt principles to breach with the estimated ones, therefore inevitably has the problem of the current language that pass unobserved and is used by the sociologist. Having this in sight, the sociologist must submit the words and metaphors that he uses to critical a methodical one, with intention to prevent the contamination of the slight knowledge with the slight knowledge, of erudite sociology for spontaneous sociology.
In the workmanship Novum Organum, initially, Bacon was worried about (dolos), analysis of false slight knowledge that would be these responsible analyses for errors committed for science or for the men who said to make science, this starts to be one of the aspects most fascinating and permanent interest in the Bacon philosophy, where it presents a new method of research, disdaining the silogism of Aristotle. The search of the law considers thus a method of induction for the examination of the facts conducts that them. The Bacon method had for objective to constitute a new way to study the natural phenomena. According to proper Bacon, the discovery of true facts does not depend on the aristotelian silogstico reasoning but on comment and experimentation regulated for the inductive reasoning. The true knowledge is resulted of the agreement and the variation of the phenomena that, if duly observed, present the real cause of the phenomena. For this, however, it said Bacon, being necessary to describe in detailed way the facts observed for, after that, collating them with three boards that will discipline the inductive method.
2. The WORKMANSHIP As Bacon were necessary to long for a progress of knowing, clamava thus for a total change of the human knowledge. In its workmanship ' ' The Novum Organum' ' , it starts for criticizing the philosophy and the practical results defended by scholastic philosophers, for Bacon although these philosophers to possess strong intelligences, Bacon compared them it spiders that weaveeed teias wonderful, but that they entirely remain other people’s to the reality. For Bacon the true philosopher would have to be as the bee, that works in the systematic accumulation of knowledge. The fact standed out constantly of that, until its time, the previous philosophers did not tread the way of a operative science, in benefit of the man, considered then to technical examine the causes of this error to arrive itself at the correct knowledge of the nature.
Authentic ours I then dissolve myself in the obligations day to day and the responsibility of our choices starts to be a common responsibility, of all. We become inautnticos beings and the punishment for this appears: the guilt. Acquiring one it forms authentic of existence appears ' ' Existenz' ' , that it is the existencial ideal of the Dasein. For Heidegger it has two methods of you to live a inautntica life. Or you dissolve yourself in the collective one searching a reduction of the responsibility or if she abides by some object as work or some mechanical behavior.
The individual when choosing a inautntica life aims at to defend itself of the decurrent abandonment and the anguish of the existence. Since that we are born in them we come across with the abandonment, after all we do not choose to be born and we are total you deliver to the one another one. During all the existence the being if finds with abandonment situations and has as reply to this the fear and the anguish. Ahead of this anguish the individual has that to choose to exempt themselves of the responsibility of its life and to blame it for its anguish or to use of the anguish, that places the being in contact with the nothing, as instrument that goes to make the individual to choose an authentic or inautntica life. The citizen then is placed ahead of a choice. The Desein can live dependent, dissolved in the collective one, in a species of anonymity with its annulled singulariodade if becoming an other people’s one, mass. Without proper thought with gotten dull feelings and if seeing it does not exempt of opinions and habits that it are taxes live a life tormented for fears, distress and ansiedades neurotics. The interior life is degraded, becomeing vulgar itself in the superficionalidade.
© 2012-2024 The National Science Fair All Rights Reserved -- Copyright notice by Blog Copyright