A small sphere with mass m is attached to a massless rod of length L that is pivoted at the top, forming a simple pendulum. The pendulum is pulled to one side so that the rod is at an angle θ from the vertical, and released from rest.

a. Show the pendulum just after it is released. Draw vectors representing the forces acting on the small sphere and the acceleration of the sphere. Accuracy counts! At this point, what is the linear acceleration of the sphere?
b. Repeat part (a) for the instant when the pendulum rod is at an angle 9/2 from the vertical.
c. Repeat part (a) for the instant when the pendulum rod is vertical. At this point, what is the linear speed of the sphere?

a) see attached, a = g sin θ

b)

c)   v = √(2gL (1-cos θ))

Explanation:

In the attached we can see the forces on the sphere, which are the attention of the bar that is perpendicular to the movement and the weight of the sphere that is vertical at all times. To solve this problem, a reference system is created with one axis parallel to the bar and the other perpendicular to the rod, the weight of decomposing in this reference system and the linear acceleration is given by

          Wₓ = m a

          W sin θ = m a

          a = g sin θ

b) The diagram is the same, the only thing that changes is the angle that is less

                θ' = 9/2  θ

c) At this point the weight and the force of the bar are in the same line of action, so that at linear acceleration it is zero, even when the pendulum has velocity v, so it follows its path.

The easiest way to find linear speed is to use conservation of energy

Highest point

            Em₀ = mg h = mg L (1-cos tea)

Lowest point

          Emf = K = ½ m v²

          Em₀ = Emf

          g L (1-cos θ) = v² / 2

              v = √(2gL (1-cos θ))

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:

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