Consider a hot air balloon rising vertically from a launch site located on the ground. a person is initially standing 10 m from the launch site and begins walking towards the site at a rate of 3 m/s at the moment of launch. if the hot air balloon is rising at a constant rate of 4 m/s, how fast is the distance between the person and the balloon changing 2 seconds after the person starts walking?

The distance between the person and the balloon after 2 seconds the person starts walking is changing on 4.47 m/s

Explanation:

The relative position between the balloon and the person is found using Galileo's relativity principle:

(1)

with Rb the position of the balloon and Rp the position of the person respect with the origin (See Figure 1). Because we don’t have those positions but we know the constant velocities, we can relate the positions (R) with the velocities (v) with the kinematic equation:

(2)

So equation (1) is:

(3)

with and the unitary vectors on y and x direction respectively.

We see from our initial condition (See figure 2) that:

(4)

So if we put this on (3) and divide by time we have:

(5)

But we are interested in how fast a distance is changing, and that is a speed so:

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.

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