Reusability of Code Essay Example for Free

Reusability of Code Essay Designing a code can often take a lot of time, depending on the complexity of the coding. This is why code reusability has become a standard when it comes to computer programming. But to understand why you would reuse code, you need to understand what goes into creating code. This essay will compare and contrast procedural programming modules and objects. Also, it discuss the security terms in hiding code, passing of data versus data encapsulation, code reuse in more than one program, and how object-oriented methods are similar to procedural modules. According to Gaddis (2010) there are two methods of programming that are primarily used: Object-oriented and Procedural. Procedural programming is more focused on creating procedures; object-oriented programming is focused on creating objects. When dealing with procedures, the data items are separate from the procedures. Gaddis (2010) says this can cause problems, but at the same time it will help the program become larger and more complex. But where procedural programming separates code and data, object-oriented programming handles it through encapsulation and data hiding. Encapsulation takes an object and combines data and code into it. Data hiding makes it possible to hide code in the inside of an object from the code outside of the object. An object normally hides its data, but leaves the methods available for access. Gaddis (2010) states, â€Å"When an object’s internal data is hidden from outside code and access to that data is restricted to the object’s methods, the data is protected from accidental corruption.† There is also no reason to worry about formatting of the code inside the object, just the methods of the object. If you want to reuse codes, the best way to do it is to create modules. They let you duplicate code in a program so that you can execute whenever you  need the service. The Microsoft website (What Is Reusable Code?, 2013) says that code reusability can be used if the code doesn’t have to modified, and can perform a specific service regardless of what the application uses it. It just can be too complex of a code. Just as we use standards in everyday life, there are standard code that is used with computer programs. Venit and Drake say (2011) that inheritance goes along with code reusability. Inheritance takes the methods and attributes from old classes and uses them in new ones. In conclusion, there are different aspects between object-oriented programming and procedural programming. These two methods have different ways of functioning within a program. And as long as a code isn’t to complex, code reuse is very possible. References Gaddis, T. (2010). Starting Out with Programming Logic Design (Second Edition ed.). Addison-Wesley. Microsoft. (2013). What Is Reusable Code? Retrieved from msdn.microsoft.com: http://msdn.microsoft.com/en-us/library/office/aa189112(v=office.10).aspx Venit, S., Drake, E. (2011). Prelude Programming Concepts and Design (Fifth Edition ed.). Addison-Wesley.

Ansel Adams :: Biographies Bio Biography

Ansel Adams On February 20, 1902 Ansel Easton Adams was born in San Francisco, California. He was the only child of Charles and Olive Adams. Ansel, originally trained as a classic pianist, would later abandon his first love, music, for photography. Ansel Adams became America's most talented and beloved landscape photographer. In 1908, Ansel started school. He was a poor student and hated going to school. In 1915, Charles Adams took his son out of school and had him privately tutored. Charles also bought Ansel a year pass to the Panama Pacific International Exposition. The Exposition included exhibits on painters, science, machinery, and photography. "It was also the first time that he encountered photography as an art form in three prints exhibited by photographer Edward Weston, with whom he was much later to collaborate in the f/64 Group project and who became a great friend"(1). During his unconventional education, Ansel became interested in music, particularly, the piano. He began to teach himself how to play. He was very serious about his music. Later, recognizing his son's talent, Charles hired Marie Butler, who was piano tutor, for his son. She tutored Ansel for three years. Ansel seriously considered becoming a concert pianist. Then, in 1916, Ansel took his first trip to Yosemite while on vacation with his family. Ansel became interested in photography on this trip and took his first photos on his first camera. "With his first camera, a Kodak Box Brownie, Ansel's life as a photographer began Ââ€" an interest which was to endure for the rest of his life. With his first attempts at committing the magic of Yosemite to film, he demonstrated the beginnings of an immense talent which was to make him a world-class photographer". (2) Ansel was persuaded by his parents to attend school again and he went to Mrs. Kate Wilkins' private school. In 1917, he graduated from the eighth grade at Mrs. Wilkins' school. His graduation marked the end of Ansel's Academic Career. Ansel continued to pursue his first loves, the piano and music, as well as his new found interest in photography after his graduation. Ansel began teaching himself the basic principles of photography. He got a job working part-time for a photo finisher, Fred Dittman, in San Francisco. This is where Ansel had his first dark room experience. Ansel Adams :: Biographies Bio Biography Ansel Adams On February 20, 1902 Ansel Easton Adams was born in San Francisco, California. He was the only child of Charles and Olive Adams. Ansel, originally trained as a classic pianist, would later abandon his first love, music, for photography. Ansel Adams became America's most talented and beloved landscape photographer. In 1908, Ansel started school. He was a poor student and hated going to school. In 1915, Charles Adams took his son out of school and had him privately tutored. Charles also bought Ansel a year pass to the Panama Pacific International Exposition. The Exposition included exhibits on painters, science, machinery, and photography. "It was also the first time that he encountered photography as an art form in three prints exhibited by photographer Edward Weston, with whom he was much later to collaborate in the f/64 Group project and who became a great friend"(1). During his unconventional education, Ansel became interested in music, particularly, the piano. He began to teach himself how to play. He was very serious about his music. Later, recognizing his son's talent, Charles hired Marie Butler, who was piano tutor, for his son. She tutored Ansel for three years. Ansel seriously considered becoming a concert pianist. Then, in 1916, Ansel took his first trip to Yosemite while on vacation with his family. Ansel became interested in photography on this trip and took his first photos on his first camera. "With his first camera, a Kodak Box Brownie, Ansel's life as a photographer began Ââ€" an interest which was to endure for the rest of his life. With his first attempts at committing the magic of Yosemite to film, he demonstrated the beginnings of an immense talent which was to make him a world-class photographer". (2) Ansel was persuaded by his parents to attend school again and he went to Mrs. Kate Wilkins' private school. In 1917, he graduated from the eighth grade at Mrs. Wilkins' school. His graduation marked the end of Ansel's Academic Career. Ansel continued to pursue his first loves, the piano and music, as well as his new found interest in photography after his graduation. Ansel began teaching himself the basic principles of photography. He got a job working part-time for a photo finisher, Fred Dittman, in San Francisco. This is where Ansel had his first dark room experience.

Philosophy: The Ethics of Human Cloning

In order to make a fully justified decision on whether human cloning is ethical or not, one must be exposed to the background of the subject. To start, a clone is an exact replica of an organism, cell, or gene. The process itself is done asexually with the use of a cell from the original human. It is then placed inside a female capable of bearing a child and is then born as a clone. Along with this comes questions of whether or not it is right to clone a human being based on different facts and opinions of small groups or communities(Dudley 11). The technology of cloning is not quite developed enough for a doctor to be certain that an experiment will be successful. In Scotland, the first sheep was cloned and was named Dolly. It took over 250 tries before they were successful in creating the clone. When news of this reached America, immediately polls showed that ninety percent of Americans were against the idea of cloning humans. Those who support cloning research replied by saying the public based their opinions on fallacies of the news media and, therefore, could not comprehend the whole picture(Farnsworth). Those in favor of cloning might say it can push forward medical research. For example, with cloning technology it may be possible to learn how to replace old cells with new ones. This could lead to a longer life for each individual. Also, with enough research scientists could create clones to act as donors. Some scientists say that human cloning may eventually reverse heart attacks. This accomplishment would take place by injecting healthy heart cells into damaged heart tissue. In addition, cloning could help improve family life. For example, if a couple lost a hild they loved dearly and could not reproduce naturally, cloning that child could be an alternative. In this way, the parents would have the chance to love the clone just as much as the original child. On the other hand, those against cloning would say that it is wrong for a doctor to harm a clone. If this were allowed, eventually we would compromise the individual. Clones would become second-class citizens. Cloning strips humanity from natural reproduction by leaving a clone with only one parent. In addition, there would be a decline in genetic diversity. In ther words, if some day we all have the same genetic makeup and lose the technology of cloning, we would have to resort back to natural reproduction. This would cause problems because it has the same effect as inbreeding. In the same way, clones would feel like they had lost their individuality. For example, their genetic makeup would be known. Also, there could be negative psychological effects that will impact the family and society. For instance, if a clone finds out that s/he has no biological father it may suppress the clone’s feeling of equality among other naturally born people. Also, there is a chance that the mother or the clone may become sterile. Among all of these there are too many risks for the bearing mothers and embryos. Eventually, it would turn into a routine to destroy human embryos in the process of cloning(†The Ethics of Cloning†). According to Latter-Day Saints, cloning does not respect the fact that humans have souls and it robs clones of their humanity. God intended the power to create humans to be practiced between a man and a woman in the boundaries of marriage. Do otherwise is taking the work of God into your own hands. This means that humans lack the authority to make ecisions about creating or destroying a life. In addition, humans do not have enough knowledge or power to control outcomes of certain events (Dudley 56). However, others believe religion has no place in the debate. They argue, interpreters of the Bible can not agree on what actions God would allow to be done with justified means. In addition, the Koran or the Bible have limits to their validity because they do not address specific issues that need to be answered(Dudley 66). After analyzing the situation, Aristotle would say that human cloning is unethical because bad means are used. For instance, it took scientists 277 tries to create the first cloned sheep. This means that there were hundreds of deformities before the successful specimen was created. In the same way, deformities of humans would be a result of experimentation, which would decrease the quality of life for those specific clones. And, even if we found a cure for a disease, let’s say cancer, it would be reaching a good end through bad means. On the other hand, Kant would say that human cloning is ethical in that the number of people who benefit from it outweighs the number of people who suffer from it. For example, cloning could be a way to help expand the length of human life, but it would cost the lives of clones who were failures in the experiment. In this way, Kant would agree that bettering all of humanity in exchange for a small group of less fortunate people is justified. Somewhat closer to agreeing with Aristotle than Kant, Sartre would say the act of cloning a human being is an act of free will. Therefore, if an individual decided to go forward in this act, they would be correct because each situation is unique. According to Sartre, owever, the individual is involved in this action is, in fact, responsible and would receive the consequences that come about in the particular act. Therefore, Sartre would come to a consensus that it is ethical to clone humans, but the consequences of doing so are upon those who are apart of the act. After taking into account many of the alternatives and situations of cloning, I would not support human cloning. The effects from all of the harms that are unknown outweigh all of the good that can come from the research of cloning. In addition, I agree with Aristotle that ou must not use bad means to reach a good end. Therefore, seeing that cloning human is both degrading to the clone and to humanity, I believe that cloning involves too much unknown information that we would need in order to even consider it. However, if scientists had enough information to be able to clone a human without a shadow of a doubt, then it might be more ethical to clone. But, the social glitch would still be present; clones would be seen as inferior to naturally reproduced humans. Therefore, I do not support the legalization of cloning or any practices thereof. My solution bends more towards the objective part of the spectrum. I think that if humans could be cloned without the risk of death or intentional killing of clones for organ transplants it would be more acceptable to practice it. But, the clone’s social status could not change as easily as the latter. Universally, therefore, cloning should be banned in order to preserve the natural functions which we were made to perform as human beings. A general rule for cloning humans is â€Å"do not clone unless there are no negative consequences as a result of performing the act. †

How to Prepare with GED Classes Online

Technology and Cyber Crime - Free Essay Example

Sample details Pages: 3 Words: 770 Downloads: 2 Date added: 2019/08/19 Category Law Essay Level High school Tags: Cyber Crime Essay Did you like this example? Cyber technology is characterized as a field of technology that arrangements with the advancement of manufactured gadgets or machines that can be surgically embedded into a humanoid shape to enhance or generally expand their physical or mental capacities. Cyber mechanical items are known as Cyber technology. The FBI is the lead government office for examining Cyber assaults by offenders, abroad enemies, and psychological oppressors. Don’t waste time! Our writers will create an original "Technology and Cyber Crime" essay for you Create order The risk is unbelievably genuine and developing. Cyber interruptions are winding up more ordinary, more unsafe, and more refined. Our countrys basic framework, including both private and open segment systems, are focused by enemies. American organizations are focused for exchange mysteries and other touchy corporate information, and colleges for their front line innovative work. Nationals are focused by fraudsters and personality cheats, and kids are focused by online predators. Similarly as the FBI changed itself to better address the psychological oppressor danger after the 9/11 assaults, it is attempted a comparable change to address the unavoidable and developing Cyber risk. This implies upgrading the Cyber Divisions investigative ability to hone its emphasis on interruptions into government and private PC systems. As of late, weve manufactured a radical new arrangement of innovative and investigative abilities and organizationsso were as open to pursuing fugitives in the internet as we are down back rear ways and crosswise over mainlands. That incorporates: A Cyber Division at FBI Headquarters to address Cyber wrongdoing in a planned and strong way. Uniquely prepared Cyber squads at FBI base camp and in every one of our 56 field workplaces, staffed with operators and examiners who ensure against research PC interruptions, burglary of licensed technology and individual data, kid smut and misuse, and online misrepresentation. New Cyber Action Teams that go the world over on a minutes notice to aid PC interruption cases and that accumulate crucial knowledge that causes us distinguish the Cyber violations that are most unsafe to our national security and to our economy; Our 93 Computer Crimes Task Forces across the nation that consolidate cutting edge technology and the assets of our government, s tate, and nearby partners; A developing association with other elected organizations, including the Department of Defense, the Department of Homeland Security, and others which share comparable concerns and resolve in battling Cyber wrongdoing. The number and complexity of Cyber assaults has expanded drastically finished the previous five years and is relied upon to keep on growing. The danger has achieved the point that sufficiently given time, inspiration, and financing, a decided foe will probably have the capacity to infiltrate any framework that is open specifically from the Internet. The current security break by unapproved gatecrashers into the parent organization of NASDAQ is a case of the sort of ruptures coordinated against imperative budgetary foundation and represents the trouble of deciding clear attribution. As we would because of any such break, the FBI is attempting to recognize the extent of the interruption and help the casualty in the remediation procedure. The FBI has recognized the most critical Cyber dangers to our country as those with high aim and high capacity to cause harm or passing in the U.S., to unlawfully secure resources, or to illicitly get touchy or ordered U.S. military, insight, or financ ial data. Technology has developed to such an extent that the administration needed to take out a unit the points particularly for Cyber violations. With the way that technology works everything is traceable, yet when technology is in the hands of specialists who mean no great things begin to move. Which has occurred after some time. There are numerous sorts of Cyber assaults that can happen. Like a ransomware. In a ransomware assault, casualties after observing an email routed to them will open it and may tap on a connection that seems authentic, similar to a receipt or an electronic fax, yet which really contains the pernicious ransomware code. Or then again the email may contain a true blue looking URL, however when a casualty taps on it, they are coordinated to a site that contaminates their PC with pernicious programming. The FBI upheld the foundation of a forward-looking association to proactively address the issue. Called the National Cyber-Forensics and Training Alliance (NCFTA), this association made in 1997 and situated in Pittsburgh has turned into a global model for uniting law implementation, private industry, and the scholarly community to manufacture and offer assets, vital data, and danger insight to recognize and quit rising Cyber dangers and relieve existing ones. In the current innovative condition, there are various dangers to private division systems, and the present Internet condition can make it to a great degree hard to decide attribution.

Core Business Features Defining Ecommerce Capabilities

B2B eCommerce Guide - Core Business Features Core Business Features Define eCommerce Capabilities Functionality in B2B eCommerce websites depends on subsets of core and custom features, back-office tools, user interfaces, and even design considerations that affect what viewers see when they visit a website. Regardless of software platform, certain core business features are essential for highly functional B2B eCommerce websites, but how companies handle the various duties these features perform can determine success in competitive markets and impact every area of business operations. That s why it s critical to choose an operating platform where core business functions can be customized to specific industries and B2B models to foster greater functionality, appealing and intuitive interfaces for stakeholders, better communications and greater abilities to manage and monitor eCommerce operations throughout the buying and shipping cycles. Addressing the B2B User Experience Most people have shopped at Amazon or eBay and understand how convenient the buying process is at B2C eCommerce websites where the user experience or UX trumps every aspect of the business process. Although the B2B process differs in many ways, smart decision-makers in business-to-business marketing understand that the user experience is critical and not just for customers but for business collaborations, distributor efficiency, lead generation and important internal processes. The user experienceShow MoreRelatedAnalyzing the Operations Management Course of a College1299 Words   |  5 Pagesfor producing and delivering goods and services are optimized to their full potential. I have a newfound appreciation for the role of operations managers. 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Charity free essay sample

Charity is the kindly or sympathetic disposition to aid the needy as a result of deep feeling or understanding. Charity exists in many different forms. It can be seen in the forms of helping the poor, those who have disabilities, and efforts for a cure to disease. People often neglect charity from their daily lives, but there is always someone in need. There is no financial gain; instead, a feeling of self-worth and respect is produced. Timothy 5:8 states, â€Å"But if anyone does not provide for his own, and especially for those of his household, he has denied the faith and is worse than an unbeliever†. This verse argues that charity begins within the home and neighborhood. Charity within one’s neighborhood is seen as a major theme in Les Miserables and The Holy Bible. If everyone were to be involved in charitable works, the world would become a united and virtuous place filled with endless compassion. Les Miserables, although it is fiction, is one of the best sources to use when defining what is and isn’t charity. Not only that, Hugo also defines what a person and society in need of charity is. For example, Hugo describes the Thenardiers, Undoubtedly seemed very depraved, very corrupt, very vile, very hateful even, but people rarely fall without becoming degraded. Besides, there is a point when the unfortunate and the infamous are associated and confused in a word, a mortal word, les miserables; whose fault is it? And then, when the fall is furthest, is that not when charity should be greatest? (Hugo 744). When Hugo says this, he declares that rarely is anyone very vile, depraved or hateful for no reason. People who are vile, depraved, or hateful are usually so because someone else was vile to them in the past. Hugo asks society whose fault misery really is. Perhaps, the evil seen in society is a consequence of their actions, of their lack of charity or love, or of their vileness towards people. In order to demolish â€Å"vileness† towards people, society needs to give back to their community, help the less fortunate, and show the unloved compassion. Hugo explains how the absence of charity is a major benefactor to a corrupt community. One of the characters in Les Miserables stands out from all others due to his charity and compassion. Monseigneur Bienvenue, being the compassionate man he is, gave Jean Valjean shelter and food, but in return was robbed by Valjean. Upon the arrival of guards with the arrested Valjean, Bienvenue responded, â€Å" So here you are! I’m delighted to see you. Had you forgotten that I gave you the candlesticks as well? They’re silver like the rest, and worth a good two hundred francs. Did you forget to take them? † (Hugo 110). Monseigneur Bienvenue is a charitable man with a deep compassion for Jean Valjean as he gives him, the thief, the finest of his possessions. Monseigneur saves Valjean from imprisonment. This passage demonstrates the lack of interest the bishop holds for materialistic items, such as money, for he had given up all of his possessions. The Bible explains Bienvenue’s stance towards money in the passage, â€Å"Keep your life free from love of money, and be content with what you have, for he has said, ‘I will never leave you nor forsake you’† (Hebrews 13:5). Prior to this event, Valjean was cold hearted and infuriated with everyone, but the bishop changed his heart. Valjean discovered that he needed to change his ways, become and honest man, and begin a new life. Without Monseigneur’s generous act, Valjean wouldn’t have transformed into the charitable man who showed deep compassion for Fantine and Cosette. As seen here, charity has a domino effect. If society would learn this lesson of compassion, the unfortunate wouldn’t be outcast and the cold hearted would develop warm hearts. Through setting an example of charitable acts, Monseigneur Bienvenue manages to teach Valjean involuntarily how to treat others. Valjean continues on through life performing charitable acts similar to his elder. Following in the footsteps of Bienvenue, Valjean becomes a leader to serve others as well. He begins his charitable acts by becoming an employer and the mayor of a town. Through his position in society Valjean holds the ability to employ hundreds of peoples and create a system of justice for many citizens. The Holy Bible discusses the manner in which Valjean carries out his life. It exemplifies the benefits of such a life in the verse, â€Å"The practice of the moral life animated by charity gives to the Christian the spiritual freedom of the children of God. He no longer stands before God as a slave, in servile fear, or as a mercenary looking for wages, but as a son responding to the love of him who first loved us (Catechism of the Catholic Church 1828). This passage gives an explanation towards the life Valjean leads. Through charitable acts, Valjean believes he clears his conscience of the mistakes he has made in the past, and no longer needs to live in fear. Valjean especially exists as a primary example of charity when he approaches a frightened little girl named Cosette for the first time. He takes her under his wing in the excerpt: â€Å"‘my child, that’s very heavy for you, what you’re carrying there. ’ Cosette raised her head and answered, ‘Yes it is, monsieur. ’ ‘Give it to me,’ the man continued, ‘I’ll carry it for you’†(Hugo 395). Valjean shows care and affection for a little girl whom he previously never had met or interacted with. Upon performing this act, he follows the example of a strong bible verse, â€Å"Do not neglect to show hospitality to strangers, for thereby some have entertained angels unawares† (Hebrews 13:2). He announces the loving relationship he holds with the young girl from the very beginning of knowing Cosette. A chief example of Valjean providing excessive care for Cosette is when he offers her a doll. He recognizes the poor manner in which Cosette’s caretakers treat her, and sees the neglect she deals with on a daily basis. He believes he must stop this act of injustice, and prove to Cosette that she deserves love and affection. This act of charity is shown in the line, â€Å"‘Is it true, is it true, monsieur? ’ said Cosette. ‘Is the lady for me? ’ The stranger’s eyes seemed to be brimming with tears. He seemed to be at that stage of emotion in which one does not speak for fear of weeping. He nodded to Cosette and put the hand of ‘the lady’ in her little hand† (Hugo 409). Through the manner in which Valjean carries himself in this situation, he makes clear of the adoration and love he already possesses for Cosette. Hugo nails the true meaning of charity through this relationship; as a young child Cosette needed love, and Valjean provided a strong source of this. Throughout her childhood, Cosette came to develop a misconception of how one should be treated. Cosette’s childhood caretakers treated her with vicious acts of cruelty. Known as the Thernardiers, Cosette’s guardians show malice when speaking to Cosette, â€Å"‘Little Miss Nameless, go get some water for the horse. ’ ‘But, Madame,’ said Cosette faintly, ‘there isn’t any water. ’ ‘Well go fetch some! †¦ She’s the worst girl there ever was’† (Hugo 384). Hugo manages to portray the opposite of charity through the Thernardiers; providing a clear pathway to recognizing what charity truly is. A common known synonym for charity is love, a key component in the overall meaning of charity. Hugo clarifies the importance of love in the line, â€Å"And remember, the truth that once was spoken: to love another person is to see the face of God† (Hugo 345). Through the practice of charity, otherwise known as love, one can accomplish the goal of creating a strong and solid relationship with God. By loving others, one will see the goodness a person holds. This goodness exists as God living inside a person, thus loving not only the person, but also God. Along with love, charity presents the factors of hope and faith as well. These three components stand as the theological virtues. The Catechism of the Catholic Church states this in the line, â€Å"There are three theological virtues: faith, hope, and charity. They inform all the moral virtues and give life to them† (1841). Although charity, or love, holds the strongest position, hope and faith possess importance as well. Through charity, the virtues of hope and faith are truly achieved. The Catechism of the Catholic Church explains this in the line, â€Å"The practice of all the virtues is animated and inspired by charity, which binds everything together in perfect harmony; it is the form of the virtues; it articulates and orders them among themselves; it is the source and the goal of their Christian practice. Charity upholds and purifies our human ability to love, and raises it to the supernatural perfection of divine love† (1827). Through the practice of charity, the virtues of hope and faith develop naturally. The Catechism of the Catholic Church explains the purpose of hope in the line, â€Å"By hope we desire, and with steadfast trust await from God, eternal life and the graces to merit it† (1843). The character of Jean Valjean presents an impeccable example of a life full of hope. Through his charitable acts, Valjean announces his hope that one day he will be in God’s kingdom and be fully accepted by Him. Additionally, Valjean provides a source of hope for Cosette. Throughout her childhood, Cosette believed that her life would result in failure, creating a hopeless mindset. Upon meeting and being taken under by Valjean, Cosette acquires hope that her life can result in happiness and her own acts of charity. Furthermore, Cosette offers a source of hope for Valjean. She stands as an example of a character pure of heart, leading Valjean to believe that there are truly charitable people in the world, creating a source of hope throughout the world. Through the numerous acts of charity in Les Miserables, Hugo integrates the remaining theological virtues naturally into his story. However, by focusing on charity, Hugo highlights the superiority of this virtue over the other ones. The Catechism of the Catholic Church illustrates the dominance of charity in the line, â€Å"‘If I . . . have not charity,’ says the Apostle, ‘I am nothing. Whatever my privilege, service, or even virtue, ‘if I . . . have not charity, I gain nothing. ’ Charity is superior to all the virtues. It is the first of the theological virtues: ‘So faith, hope, charity abide, these three. But the greatest of these is charity† (1826). The excerpt provides a succinct explanation of why Hugo chose charity as the main theme for Les Miserables. The Bible similarly elucidates the importance of charity in the line, â€Å"So now faith, hope, and love abide, these three; but the greatest of these is love† (1 Corinthians, 13:13). By practicing charity, Valjean and the other characters in Les Miserables enables themselves to include the other virtues into their daily lives as well. The Catechism of the Catholic Church supports this theory in the statement, â€Å"The practice of all the virtues is animated and inspired by charity, which ‘binds everything together in perfect harmony’; it is the form of the virtues; it articulates and orders them among themselves; it is the source and the goal of their Christian practice. Charity upholds and purifies our human ability to love, and raises it to the supernatural perfection of divine love† (1827). Throughout Les Miserables there is a constant battle between Javert and Jean Valjean. Javert shows no compassion toward Valjean’s small crime of stealing a loaf of bread and only sees Valjean as a forever criminal. Javert is not charitable or understanding of the implications of being unfortunate. Javert stops at nothing to arrest Valjean and do the â€Å"lawful† justice. Aquinas stated, â€Å" an unjust law is no law at all† (Aquinas 217), which means that although lawful it is not morally correct to imprison a starving man for stealing bread for such an extended period of time. Javert sees Valjean is a changed man with a good heart, especially when Valjean saves his life, but persists to arrest him. This constant battle between good and evil is similar to the battle of society and outcasts. Helping those in need is one of the major themes of the Bible and of Jesus’s ministry. The early Hebrews were very devoted to providing assistance to the poor as seen, â€Å"When you reap the harvest of your land, you shall not reap to the very edges of your field, nor shall you gather the gleanings of your harvest. You shall not strip your vineyard bare, or gather the fallen grapes of your vineyard; you shall leave them for the poor and the alien: I am the LORD your God (Leviticus 19:9-10). In this passage, God calls for his children to give the possessions that are unnecessary for survival to the poor. Through service, we give others the things they lack, and we find meaning and fulfillment to our own lives. Both the Old and New Testament writings give many examples of the importance of service and charity. When Isaiah says, Feed the hungry! Help those in trouble! Then your light will shine out from the darkness, and the darkness around you shall be as bright as day. And the Lord will guide you continually, and satisfy you with all good things, and keep you healthy too; and you will be like a well-watered garden, like an ever-flowing spring (Isaiah 58:10-11), he means that when one gives to charity they are not only bettering the life of the person in need, but also bettering themselves. When one is charitable, there is no self-gain, except for happiness and pride in knowing they did something to better a life or society. The Bible says to share generously with those in need, and good things will come to us in turn. People are not meant to live hard-hearted or self-centered lives. A greedy, miserly life leaves one devoid of anything but an empty craving for more possessions, more power or more status. To be charitable, one doesn’t need to be wealthy philanthropist or a full-time volunteer to make a meaningful contribution. Rather, one should give generously of whatever wealth and abilities they have, no matter how small the amount. The Catechism states, â€Å" Charity is the ‘bond of perfection’ (Colossians 3:14) and the foundation of the other virtues to which it gives life, inspiration, and order. Without charity ‘I am nothing’ and ‘I gain nothing’ (1 Corinthians 13:2-3)† (Compendium Catechism 1822). In Colossians, the writer is declaring that the relationship between the impoverished and the volunteer or donor is the â€Å"bond of perfection†. It is the bond in which God’s children recognize the significance of helping and giving to the impoverished children. The bond is one of compassion and love, because charity is the strongest example of love and compassion active in the world. In Corinthians, the writer describes that an absence of charity, causes one to be living a worthless life because they aren’t gaining the love and happiness received from giving and tithing. The Bible gives a guideline for charity, also known as the Seven Corporal Works of Mercy. The Seven Corporal Works of Mercy include, â€Å"feed the hungry, give drink to the thirsty, clothe the naked, shelter the homeless, visit the sick, visit the imprisoned, and bury the dead† (Matthew 25:34-40). These Seven Corporal Works of Mercy present different forms of charity in which Catholics and Christians should practice and live by. One should perform these tasks not out of obligation, but out of love. The parable of the â€Å"Good Samaritan† is a parable told by Jesus. According to the Gospel of Luke (10 27:37), a traveller is beaten, robbed, and left half dead along the road. First a priest and then a Levite come by, but both avoid the man. Finally, a Samaritan comes by. Samaritans and Jews generally despised each other, but the Samaritan helps the injured man. This story shows that people shouldn’t aid only those in their neighborhood or social circle. Instead, they should help everyone in need out of the compassion and love in their hearts. People can be narrow minded to think that their enemies avoid charitable works, but as Jesus shows this is untrue. Charity is the pure love of Christ or everlasting love. Jesus Christ is the perfect example of charity. In His mortal ministry, He always went about doing good, teaching the gospel and showing tender compassion for the poor, afflicted, and distressed. His crowning expression of charity was His infinite love and compassion for others. He said, Greater love hath no man than this, that a man lay down his life for his friends (John 15:13). This was the greatest act of long-suffering, kindness, and selflessness that will ever be known. The Savior wants all people to receive His love and to share it with others. He declared to His disciples: A new commandment I give unto you, that ye love one another; as I have loved you, that ye also love one another. By this shall all men know that ye are my disciples, if ye have love one to another (John 13:34-35). In relationships with family members and others, followers of Christ look to the Savior as their example and strive to love as He loves, with unfailing compassion, patience, and mercy. Bienvenue and Valjean mirror Jesus with their ability to validate the virtue of faith and its correlation to charity. Jesus demonstrates the faith he puts in his Father, and in turn produces the same faith in his apostles. By being looked to as a higher power, Valjean and Christ both use their charitable acts to teach others important factors needed to live a charitable life. Each person has something to give. Some have wealth, some have talents, some have time. Whatever gifts they have been given, large of small, they should share generously. When they do, they make the world better for someone else and find true meaning and satisfaction in their own lives. Charity is seen as a major theme throughout The Holy Bible and Les Miserables. Charity is the selfless donation of wealth, talents, time, food, etc. in which creates a perfect bond between God’s children. Charity is not however, giving to impress or improve their self-image. By analyzing the charitable act of Christ, Jean Valjean, Monseigneur Bienvenue, and the Good Samaritan, one can better accomplish charity in its true meaning. Charity is the strongest love that can be formed between two children of God.