WHO THOUGHT THAT THE PEOPLE, NOT THE STATES, CREATED THE CONSTITUTION?CHOICES ARE: DANIEL WEBSTER, JOHN CALHOUN, HENRY CLAY, OR JOHN QUINCY ADAMS

What you are describing here is the disagreement between
the nationalist position on the Constitution and the states' rights position. 
Nationalists argue that the constitution was a compact between the
people of the US.  They say this is why the Constitution
starts out "We the People" and not "We the States."  States' rights people argued that
the Constitution was a compact between the states.  They
point out, for example, that it was the states that ratified the Constitution, not the
people.

Of the choices you give, Clay and Calhoun are
definitely not right.  They (especially Calhoun) were advocates of states' rights. 
Calhoun was behind the nullification crisis.  But both Daniel Webster and John Quincy
Adams were Federalists.  Therefore, they both would have believed in the nationalist
position.

Decompose into partial fractions : (5x + 10) /x ( x +5)

We need to write as partial fractions as
follow:

(5x+10)/x(x+5) = A/x +
B/(x+5)

We will multiply by x(x+5) both
sides.

==> A(x+5) + Bx = 5x +
10

Now we will group similar
terms.

==> Ax + 5A + Bx = 5x +
10

==> (A+B)x + 5A = 5x +
10

Now we will
compare;

==> 5A = 10 ==> A =
2

==> A+B = 5 ==> B = 5 - A = 5-2=
3

==> B = 3

Now we will
substitute into the
equation.

==>
(5x+10)/x(x+5) = (2/x) + 3/(x+5)

What did Roosevelt think government should do for its citizens?

If the question is focusing on President Franklin
Roosevelt, I think that part of the answer is going to rely on helping individuals
helping themselves.  Certainly, President Roosevelt saw the need for government action
in the wake of the financial crisis in the 1930s.  The idea of providing relief, helping
financial institutions to recover, and regulating market and economic practices to
ensure such absues do not hurt the system in such a massive way again were all elements
that drove Roosevelt's belief of what government should do for its citizens.  Yet,
within this, Roosevelt also believed that individuals need to take these elements in
order to help themselves.  Roosevelt's demands for individuals to get back to work and
to drive the economy through their own efforts and their own contributions could not be
denied.  In his Fireside Chats, Roosevelt frequently made mention of the undeniable
spirit of character within individuals that would compel them to help themselves. 
Providing work opportunities for individuals became vitally important for Roosevelt.  He
understood that being able to help individuals help themselves would be the only way
that the economic and social crisis of the time period would be avoided.  At the same
time, I think that this brings out a very strong tenet of Conservativism, something that
is not always associated with Roosevelt.  The idea of being able to enable individuals
to improve their own lot through employment opportunities and work is something that
Conservatives will seize upon later on in the century.  Roosevelt never designed the
modern idea of welfare, instead opting for individuals to take advantage of the
opportunities that could be given to them and making these work for their own
predicaments.  In this, Roosevelt saw that government's primary responsibility was to
help individuals help themselves.

Relate the term “Biomass” to a photosynthetic organism. How does the organism produce more biomass?

If you consider the all the living things found in an
ecosystem, as a pyramid of biomass, then photosynthetic organisms(producers) would be
found on the bottom of the pyramid. This indicates that this trophic level contains the
largest amount of biomass. All other levels above this one, rely on the previous level
before it. Therefore, there will always be a greater amount of autotrophs(green plants)
because due to photosynthesis, they are capturing sunlight directly and converting this
energy into the chemical energy of glucose. As herbivores, in the next level of the
pyramid eat the plants, they will obtain food energy. However, their biomass will be
less because they are feeding on the plants below which have a greater amount of
organisms. Also, herbivores lose energy when some of it is converted to
heat.

In The Catcher in the Rye, can someone suggest a theme for Holden's stop at the Grand Central Station?

Holden's stop at the Grand Central Station and, in
particular, his meeting with the two nuns and conversation that he has with them occurs
in Chapter Fifteen. I would want to suggest that what is important about this meeting is
the way that it challenges Holden's simplistic world view and the division that he has
drawn between the innocence and goodness of childhood and the superficiality of evil. Up
until this stage, every adult that Holden has any dealings with is "phony." However, the
nuns are definitely genuine and not "phony." They are presented as being sympathetic,
intelligent and genuinely interested in Holden, talking about literature and not getting
annoyed when Holden blows smoke in their face. The way that Holden appreciates his time
with them is obvious as well:

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I said I'd enjoyed talking to them a lot, too. I
meant it, too.

In addition,
not only do they challenge Holden's ideas about adulthood, but they also act in a way
that does not fit in to Holden's pre-conceived notions about religion. This all suggests
the larger theme of the novel, which is Holden's own coming of age, and his realisation
that his view of the world is not accurate and needs revising.

What are some examples of figures of speech in Shakespeare's Sonnet 14?

In Shakespeare's Sonnet 14, some of the literary devices
are as follows.

In line one, a metaphor is used whereby the
speaker is like a farmer, plucking fruit (judgment) from an orchard (the stars). This
gives the sense that the author picks from the heavens, as one would
fruit.

Line two, "methinks I have astronomy," has title="metonymy"
href="http://web.cn.edu/kwheeler/lit_terms_M.html">metonymy:

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Using a vaguely suggestive, physical object to
embody a more general
idea

The speaker intimates
that he has a knowledge as of the heavens, referring to it in general terms as
"astronomy." This follows the idea that some are able to read the
heavens.

The next section is paradoxical in that having
said he has astronomy, the speaker contradicts this with a list of the things he
does not have, which would be ascribed to
astronomers of the time:

He cannot tell of good or bad
luck; or of outbreaks of plague or the kind of season will come ("harsh" winter, etc.),
nor the future ("fortunes"), or the weather or how successful a prince might be. The
speaker admits that in being an astronomer, he can do none of these
things. (But we can expect a statement of what he can do since he
infers that he is an astronomer...something else must be
left.)

Line six represents a
metaphor: "Pointing to each his thunder, rain and wind..." which suggests that he cannot
foretell our personal troubles.... Once again, this line speaks of the poet's
limitations.

Keeping with the
idea of astronomy, the speaker shifts his focus in line nine and continues into line
ten. This is a metaphor:

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But from thine eyes my knowledge I
derive,
And, constant stars, in them I read such
art...

He derives his
knowledge by looking in his sweetheart's eyes, which he metaphorically calls "constant
stars," saying they have the same characteristics of stars: shining and bright. Here he
starts to allude that he can read some information with this
"astronomy," that "truth and beauty shall together thrive." And in relaying this, there
is personification in that two abstract ideas such as "truth" and "beauty" will
"thrive," which is a human characteristic.

Since "store"
means to keep in reserve, one sources suggests a translation for line ten, “If from
thyself to store thou wouldst convert,” means  “If you would only turn your focus from
yourself to creating a
child…”

This lines seems like
a paradox in that to create a child one must turn one's focus to oneself, not away from
oneself. How can separating from oneself create a new life? The purpose of this line,
though, may point again to the power "she" has, which the author earlier alludes
to.

The last two lines, the rhyming couplet drive home the
sonnet's most important point, and this is a metaphor related to "astronomy" as
well:

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Or else of thee this I title="prognosticate"
href="http://dictionary.reference.com/browse/prognosticate">prognosticate:
[tell the future]
Thy end is truth's and beauty's doom and
date.

If he is to tell the
future, of this he is certain, that when she dies, that will be the
doomsday, the death, of real truth and beauty. He is saying that no one is as beautiful
as she, and truth reside more in her than anywhere
else.

Because the imagery of astronomy runs throughout the
sonnet, this is also an extended metaphor, where the original
comparison runs throughout the poem (or sonnet). The purpose of the extended metaphor is
to create a comparison and then refer to that comparison over and again to impart the
poet's meaning to his audience more powerfully.

What did Voltaire think of government?

Voltaire was zealous in his defense of individual rights
and personal liberties.  Government's construction would have to be with these
entitlements in mind.  His entire literary and professional life was lived with the idea
of being able to challenge social conventions and possessing the freedom to speak out
against orders of conformity that sought to silence
him:

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The surviving pictures of Voltaire,
most in old age, represent him as thin, sharp-featured, and sardonic. He is the very
embodiment of one aspect of the neoclassical period: skeptical, irreverent, and valuing
personal freedom above all other
things.

In
speaking out against institutions that were prone to silence individuals, such as
oppressive governments or misuse of the Church, Voltaire was a firm advocate of secular
rule that would treat individuals as ends of themselves, as opposed to means to
ends:

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As a rationalist and Deist, he
rejected the traditional Christian view of God and belief in the immortality of the
soul. He adhered to a natural religion, believing in an impersonal, remote deity whose
attributes were beyond human understanding but who inspired a great sense of awe.
Voltaire shared the belief of fellow Deists who considered the essence of religion to be
morality, a commitment to justice and humanity. He strongly believed that universal
ethical principles were inherent in natural law and that the merit of human laws was
determined by the extent to which they reflected such just and humane
standards.

The
freedom of thought in all of its forms and the ability to ensure that social and
political organizations do not silence voices, particularly those of dissent, would be
how Voltaire envisioned political authority should be
constructed.