During an in-class demonstration of momentum change and impulse, mr. h asks jerome (102 kg) and michael (98 kg) to sit on a large 14-kg skate cart. mr. h asks suzie (44 kg) to sit on a second 14-kg skate cart. the two carts are placed on low friction boards in the hallway. jerome pushes off of suzie's cart. measurements are made to determine that suzie's cart acquired a post-impulse speed of 9.6 m/s. determine the expected recoil speed of jerome and michael's cart.

2.6 m/s

Explanation:

mass of Jerome (Mj) = 102 kg

mass of Micheal (Mm) = 98 kg

mass of each cart (Mc) = 14 kg

recoil speed of Jerone and Micheal after push (Vi) = ?

mass of Suzie (Ms) = 44 kg

Suzie's speed after push (Vs) = 9.6 m/s

From the conservation of momentum, initial momentum = final momentum

Since they all are initially at rest the initial momentum is 0 and hence the final momentum is also 0.

Therefore for the final momentum we have

(Mj + Mm + Mc) Vi - (Ms + Mc) Vs = 0  ( the negative sign is because they move in opposite directions)

((102 + 98 + 14) x Vi ) - ((44 + 14) x 9.6) = 0

(214 x Vi) - (58 x 9.6) = 0

214 Vi = 556.8

Vi = 556.8 / 214 = 2.6 m/s

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:

the answer to this is proletariats.

hope this : )