Compare and contrast geographic communities, communities of interest, and communities of solution. Provide a specific example of how a geographic community can move from a community of interest to a community of solution. Provide rationale and include at least 2 scholarly references.
Using demographic information from the 2013 Sentinel City demographic database, as an example, briefly describe the target population that is served by your practice learning site. Discuss at least 2 health status indicators applicable to your target population. Next describe the community assessment model (framework) appropriate for your target population. Include a rationale for selecting this model. What types of information on the CLAS website pertain to the population served by your practice learning site?
others improved them, Socrates says, would be a great day indeed. From this, he moves on to his second point, pausing frequent-ly in order to confirm that Meletus is in full accord with what he says, and so determines that Meletus accuses Socrates of "corrupting the young…deliberately" (25d) while agreeing both that "the wicked do some harm to those who are ever closest to them" (25c) and that no man wants to be harmed. Reasoning logically from these statements, Socrates exposes another flaw in the charges against him-by willingly corrupting those around him, he risks being harmed, and if no man wants to be harmed, then it does not follow that he would place himself at such a risk. Doing so would be akin to poisoning the air around oneself-there is no sense in it. As a result, only two logical conclusions present themselves: Socrates either does not corrupt the young, or he does so unwillingly-both of which are contrary to Meletus' accusations. Having thus suffi-ciently proved the falsehood of this particular charge, at least in his own opinion, Socrates proceeds to the next: that of impiety. Once again, Socrates seeks to refute Meletus' claims based on contradictions in the charges themselves. First the accusation: "Socrates is guilty of…not believing in the gods in whom the city believes, but in other new spiritual things" (24b). As worded here, no logical fallacies seem apparent, but Socrates makes short work of the statement, exposing Meletus' inconsistencies to the bright of day as the interrogation continues. "Does any man believe in spiritual activities," he asks, "who does not believe in spirits?" (27b), and Meletus answers, however reluctantly, that there is no one. Having been proven wrong once already, Meletus has become wary, possibly convinced that he has made some other error that Socrates is about to exploit. Likely indignant as well after being insulted by Socrates and humiliated by his logic, he seems, with good reason, almost unwilling to cooperate. The truth, however, cannot be denied. Just as a person who be-lieves that cows give milk must also believe that cows exist, a person who believes in spiritual activities, such as Socrates, must also believe that spirits exist. Furthermore, in response to yet another question from Socrates, Meletus confirms that spirits are believed to be "either gods or the children of gods" (27c). It follows, therefore, that a person who believes in spirits, as Socrates does, must also believe in gods. Interestingly though, Socrates does not actually deny in itself the accusation that he does not believe in the gods, but proves instead such an accusation is un-founded. If there is no logical basis for an accusation and no evidence that a crime has been committed, then no one should be charged, much less found guilty. This is the argument that So-crates hope will clear him. To his great misfortune, however, Socrates is found guilty and sentenced to death, and though convicted legally of Meletus', Anytus', and Lycon's accusations, they were not likely what condemned him. As he said towards the beginning of his rebuttal, if he were to be found guilty, it would be of being unpopular, of being disliked by those who judged him. Truth and innocence were not>GET ANSWER