Conduct a survey then display and analyze the data using methods from Chapters 2 and 3 of your textbook. Use techniques of inferential statistics (Chapters 7-9) to construct a confidence interval and complete a test of hypothesis.
Part I: Pick a theme and gather the data
- Pick a theme (topic) that will explore a comparison between two populations.
- Define two distinct populations and two independent samples, for example: Population 1: Male Students at DVC, Population 2: Female Students at DVC. Two populations or samples are independent if the values selected from one population are not related to or somehow naturally paired or matched with the values selected from the other population.
- Devise a sampling technique. A SRS is not expected but it should be more than a mere convenience sample. Sampling techniques are discussed in Chapter 1.
- Write a sample survey that includes at least 1 qualitative question (could be used to define your two independent samples) and 1 quantitative question. The quantitative data should be continuous and not discrete. Gather raw data, not grouped (you will group it later into classes). Pay close attention to the wording of your questions and also any units of measure you are planning to use. Don’t make your questions unnecessarily complicated!
- Conduct your survey. Each of the two independent samples must have a sample size greater than 30. You can use a paper sample, phone sampling or conduct your survey electronically using something like Survey Monkey or StatCrunch.
- Compile your results in a spreadsheet. StatCrunch has a spreadsheet or you can use something like EXCEL or Numbers.
Part II: The Report Use your data to write your report with the following minimum requirements:
- Title page including your names and theme.
- Description of your populations and samples
- Description of your sampling technique
- A blank copy of your survey/questions
- At least 1 pie chart or bar/pareto chart using qualitative data
- At least one distribution chart that includes columns for frequency, percentage frequency and cumulative frequency. This chart should include 5-8 classes.
- At least one histogram and one frequency polygon (2 graphs)
- Summary statistics for both independent samples using your quantitative data. Include the following: sample size, sample mean, sample standard deviation, sample variance, 5-number summary, range of usual values (those within 2 standard deviations of the mean).
- Two modified box plots, one for each 5-number summary (see p.121).
- Construct a 95% confidence interval to compare your two populations using your quantitative data. Include a complete interpretive sentence (see p.301).
- Complete a test of hypothesis to compare your two populations using your quantitative data using the p-value method and techniques from Chapter 8 and Chapter 9. Include the hypotheses, p-value and a proper conclusion (see p.364 flowchart).
- Finish with a very well-written paragraph or two that compares/contrasts the data sets to make some valid conclusions about the populations based upon your data. To be clear, valid conclusions about the populations are not a simple summary of what you observe in the sample data. What you observe in the sample data cannot be extended to the entire population unless the correct statisitacal analysis has been done to support doing so. Your conclusions should be based on the results of the analysis and include your confidence level.
Would it be advisable for us to be permitted to take our very own lives? In numerous societies antiquated and not all that old suicide has been viewed as the best alternative in specific conditions. Cato the Younger submitted suicide instead of live under Caesar. For the Stoics there was nothing essentially corrupt in suicide, which could be normal and the best choice (Long 1986, 206). On the other hand, in the Christian convention, suicide has to a great extent been viewed as unethical, resisting the desire of God, being socially unsafe and restricted to nature (Edwards 2000). This view, to pursue Hume, overlooks the way that by dint suicide being conceivable it isn't against nature or God (Hume 1986). By the by, being permitted to take our very own lives encroaches on the morals of open strategy in an assortment of ways. Here we will quickly look at the instance of doctor helped suicide (PAS) where a person's desire to pass on might be supported by the activity of another. Hume viewed suicide as 'free from each attribution of blame or reprimand' (Hume 1986, 20) and in reality suicide has not been a wrongdoing in the UK since 1961 (Martin 1997, 451). Helping, abetting, guiding or securing a suicide is anyway a unique statutory wrongdoing, albeit couple of indictments are brought. As of late the issue of PAS has realized the discussion 'whether and under what conditions people ought to have the capacity to decide the time and way of their demises, and whether they ought to have the capacity to enroll the assistance of doctors' (Steinbock 2005, 235). The British Medical Association restricts willful extermination (leniency slaughtering) yet acknowledges both legitimately and morally that patients can reject life-drawing out treatment – this that they can submit suicide (BMA 1998). Neglecting to forestall suicide does not establish abetting (Martin 1997, 451) despite the fact that PAS 'is the same in law to some other individual helping another to submit suicide' (BMA 1998). In Oregon, be that as it may, PAS, limited to capable people who ask for it, has been authorized (Steinbock 2005, 235, 238). A qualification ought to be kept up among suicide and (leniency) slaughtering, acts in which the specialists vary, however obviously precisely where the line ought to be drawn is a piece of the issue. The moral contentions in help of PAS include enduring and independence (Steinbock 2005, 235-6). The principal affirmation is that is merciless to draw out the life of a patient who is in torment that can't be medicinally controlled; the second, in the expressions of Dr Linda Ganzini dependent on her investigation in Oregon, includes the possibility that 'being in charge and not subject to other individuals is the most essential thing for them in their diminishing days' (cited in Steinbock 2005, 235). The coherent result of these contentions is that, if PAS can be supported on the grounds of torment or self-governance, for what reason would it be a good idea for it to be limited to skillful people or the critically ill? Surely the judge in Compassion in passing on v State of Washington (1995) expressed that 'if at the core of the freedom secured by the Fourteenth Amendment is this uncurtailable capacity to accept and follow up on one's most profound convictions about existence, the privilege to suicide and the privilege to help with suicide are the right of no less than each rational grown-up. The endeavor to limit such rights to the critically ill is deceptive' (Steinbock 2005, 236). As noted above, religious dissatisfaction with suicide has turned out to be less pertinent an as referee of morals and approach. In fair social orders that may best be depicted as mainstream with a Christian legacy, the perspectives of religious gatherings ought not confine the freedom of people in the public arena (Steinbock 2005, 236). Others contend that the job of the doctor is to mend and help and not to hurt, however supporters of PAS would state that passing isn't constantly destructive and helped suicide is an assistance. Undoubtedly, in a nation where PAS isn't lawful individuals who wish to bite the dust without condemning the individuals who aid their suicide might be driven abroad, as on account of Reginald Crew who was kicking the bucket of engine neurone sickness and made a trip to Switzerland for AS, biting the dust in January 2002 (English et al. 2003, 119). This may cause more damage through the worries of disengagement and stress than enabling the PAS to happen. The two most genuine concerns are that PAS would be mishandled and would prompt negative changes in the public arena. This could occur from numerous points of view through defenseless gatherings, for example, poor people, the elderly and so on, being constrained into picking PAS (Steinbock 2005, 237). The BMA underscores a worry for the message that would be given to society about the estimation of specific gatherings of individuals (BMA 1998). This is a piece of a more extensive concern additionally communicated in a Canadian Senate enquiry of 1995 (BMA 1998) which focuses to a strategy of suicide anticipation among some defenseless gatherings that would be rendered odd by looking to ease suicide among the debilitated. Notwithstanding, the introduction is somewhat deceitful, since there is a distinction in the explanation behind potential suicide that must be examined. For instance, looking to counteract suicide among the adolescent may include projects of social consideration or expanding life prospects, and this style of arrangement isn't appropriate on account of the individuals who may look for PAS. In Oregon in any event, it appears that feelings of dread about PAS have not emerged, and one specialist presumes that the generally low utilization of PAS is characteristic of it being excessively prohibitive (Steinbock 2005, 238). Clients of PAS, as opposed to being poor people and socially defenseless as anticipated, would in general be working class and taught, with more youthful patients bound to pick it than the elderly, and most were selected in hospice care. Issues about PAS and killing should be cleared up and contended independently. With regards to this issue at any rate, the topic of whether suicide ought to be permitted is the wrong one to inquire. A beginning stage is to ask how skilled people can be permitted to satisfy their desires as to life and demise issues without imperiling other individuals, regardless of whether specialists or friends and family and whether widely inclusive enactment is possible.>GET ANSWER