Finding the Good Life in Symposium Essay -- Philosophy essays

Finding the  Good Life in Symposium There are many different interpretations of what the good life truly is. Individualists believe that the good life is pleasing oneself, while utilitarians believe that the good life is acting for the good of the rest of society. Philosophers, too, have their own interpretation. Plato alludes to the philosopher's good life when he uses the phrase "my greatest pleasure." The inherent subjectivity of the word "my" tells the reader that philosophical conversation may not necessarily be everyone's greatest pleasure. "After all, my greatest pleasure comes from philosophical conversation, even if I'm only a listener, whether or not I think it will be to my advantage. All other talk, especially the talk of rich businessmen like you, bores me to tears, and I'm sorry for you and your friends because you think your affairs are important when really they're totally trivial" (Symposium 173C-D). The casual observer may believe that these lines, spoken by Apollodorus, are trite, offering little more than some humor to begin Symposium. However, a well-learned reader will read between the lines and quickly realize that, embedded within the words of the passage lies a plethora of ideas that are integral to the work as a whole. The two primary ideas which stem from the preceding passage are the philosopher's view of the good life and the very different lives that philosophers lead. There are many different interpretations of what the good life truly is. Individualists believe that the good life is pleasing oneself, while utilitarians believe that the good life is acting for the good of the rest of society. Philosophers, too, have their own interpretation. Plato alludes to the philosopher's good life ... ... not only to listen to the ideas of others, but to make a judgment about those ideas after they have been heard. In offering the judgment of the philospher's good life being the best one, Plato enticed his readers to attend his academy, one goal of his book. The ultimate idea of the passage, and indeed the book as a whole, is to for one to keep an open mind to hear the opinions of others, and for one to divulge one's own opinions for the betterment of society. After these opinions have been heard, thought through, and fully realized, individuals have the capacity to make decisions for the good of themselves and those around them. When these intellectual, spiritual decisions are made correctly, human beings can begin to live the good life. Works Cited: Plato. Symposium. Trans. Alexander Nehemas & Paul Woodruff. Indianapolis: Hackett Publishing Company, 1989. Finding the Good Life in Symposium Essay -- Philosophy essays Finding the  Good Life in Symposium There are many different interpretations of what the good life truly is. Individualists believe that the good life is pleasing oneself, while utilitarians believe that the good life is acting for the good of the rest of society. Philosophers, too, have their own interpretation. Plato alludes to the philosopher's good life when he uses the phrase "my greatest pleasure." The inherent subjectivity of the word "my" tells the reader that philosophical conversation may not necessarily be everyone's greatest pleasure. "After all, my greatest pleasure comes from philosophical conversation, even if I'm only a listener, whether or not I think it will be to my advantage. All other talk, especially the talk of rich businessmen like you, bores me to tears, and I'm sorry for you and your friends because you think your affairs are important when really they're totally trivial" (Symposium 173C-D). The casual observer may believe that these lines, spoken by Apollodorus, are trite, offering little more than some humor to begin Symposium. However, a well-learned reader will read between the lines and quickly realize that, embedded within the words of the passage lies a plethora of ideas that are integral to the work as a whole. The two primary ideas which stem from the preceding passage are the philosopher's view of the good life and the very different lives that philosophers lead. There are many different interpretations of what the good life truly is. Individualists believe that the good life is pleasing oneself, while utilitarians believe that the good life is acting for the good of the rest of society. Philosophers, too, have their own interpretation. Plato alludes to the philosopher's good life ... ... not only to listen to the ideas of others, but to make a judgment about those ideas after they have been heard. In offering the judgment of the philospher's good life being the best one, Plato enticed his readers to attend his academy, one goal of his book. The ultimate idea of the passage, and indeed the book as a whole, is to for one to keep an open mind to hear the opinions of others, and for one to divulge one's own opinions for the betterment of society. After these opinions have been heard, thought through, and fully realized, individuals have the capacity to make decisions for the good of themselves and those around them. When these intellectual, spiritual decisions are made correctly, human beings can begin to live the good life. Works Cited: Plato. Symposium. Trans. Alexander Nehemas & Paul Woodruff. Indianapolis: Hackett Publishing Company, 1989.

Complementing Texts: Homer’s The Odyssey and Dante’s Inferno Essay

Ever since human beings started telling stories for entertainment or for edification, heroes have made incredible journeys against what seem like impossible odds. In the beginning, heroes often these journeys to reach a goal, often in defiance of the gods who, for whatever reason, had imposed limits upon the main character of the story. In Homer’s story, The Odyssey, this limitation is that the gods will block his way home until he speaks to the sage Tiresias. By contrast, Dante Alighieri’s character of Dante primarily seeks to find answers to his questions; that is, knowledge, as a means to find salvation. While both heroes interact with the underworld to accomplish their aims, the stories complement each other, rather than mirror each other. In many ways, Dante’s text â€Å"corrects† the story found in Homer’s work, making it suitable for Christian audiences. Careful examination of texts reveals how some of these areas differ significantly between them. Some of these differences include the nature of the underworld itself and the hero’s interaction with it, the knowledge that Odysseus’ mother has of the living world, and the shared rule of the underworld. The Nature of the Underworld and the Heroes’ Interaction with It Like Dante’s Hell, Homer’s underworld is not a pleasant place to spend eternity. It is dark and gloomy; the inhabitants have dulled senses. The underworld into which Odysseus looks is Hades, not the Elysian Fields, where heroes were blessed with eternal happiness. Rather, the â€Å"unhappy dead† live there, cursed to bleak and boring existences for the rest of eternity. The dead who exist in Hades are those who have died unburied, like Odysseus’ friend, Elpenor, who died falling from a ladder leading from Circe’s roof, as well as Tiresias and Odysseus’ unhappy mother. And yet, misery of the inhabitants is one of several similarities between the two underworlds. One interesting difference between the Homer’s Hades and Dante’s Hell is that the stories’ heroes find their entrances in extremely different locations. Odysseus finds the entrance to Hades in a harbor at the â€Å"western edge of the world,† while Dante finds the entrance to Hell in the midst of a dark wood. While these differences might seem insignificant, they are, in truth, indicative of the different purposes behind the journeys that the heroes undertake. The harbor at the end of the world represents physical distance traveled; Odysseus is on a quest to return home to Ithaca, a goal that the gods have prevented him from attaining. It is an earthly goal, however, with measurable distances that must be traversed. While the ocean that Odysseus travels provides room for a communal journey through which he attempts to bring his crew home, Dante’s dark wood provides a far narrower field. It is restrictive and personal, perhaps driven by the solitary nature of Dante’s quest for knowledge and redemption. The distance that Dante must travel, therefore, is not one of finite measurement; rather, it exists within himself. It is a spiritual journey with no physical boundaries. Ultimately, this difference is magnified by the many levels of Hell, with its myriad levels, terraces, and malboges. In addition to the differing nature of the underworld as portrayed by each poet, the nature of the interaction that each hero has with the underworld and its inhabitants also varies. In order to interact at all with the inhabitants of the underworld, both heroes must make a rite of passage. Odysseus enters the realm of Hades by making a blood sacrifice of a ram, collecting its blood in a pit. Through this offering and by offering the appropriate supplications to the gods, Odysseus is able to call forth the souls of the dead. Being surrounded by the dead causes him to become afraid; however, he regains sufficient courage to control them and to question them. The character of Dante, however, must actually pass through the gates of Hell, ‘abandoning hope’ in order to learn what he desires. Although Odysseus is in the world of the dead, he is sure enough of himself to regain control, as opposed to Dante, who relinquishes all of his control to Virgil as then enter the underworld realm. While less â€Å"heroic† than Odysseus’ actions, this submissive behavior is actually of great importance, which again is based in the heroes’ purpose in entering the underworld. It is clear, that although both heroes must enter the realm of the underworld, each for his own purpose, Odysseus does not actually travel through Hades as Dante does through Hell. Rather, the dead approach Odysseus, coming â€Å"up in a crowd from Erebos: young men and brides, old men who had suffered much, and tender maidens to whom sorrow was a new thing; others killed in battle, warriors clad in bloodstained armor† (124) all surround his sacrificial pit in response to the ram’s blood that he has offered. This difference is also a significant one and related to the point made above it. Although Odysseus immediately appears to be the supplicant, by making the blood offering that attracts the dead, he is also in control of it. The dead must do his bidding in order to feed and give him the information that he requires. By contrast, the character of Dante physically travels into the midst of the souls of the damned. While he is under his own volition, Dante is a pilgrim, who must make an effort to gain his knowledge. He follows Virgil as Virgil leads, interacting with the souls on their own level in their own environment. This difference would also make Dante’s tale more appealing to Christian audiences. Although Odysseus’ cunning and strength were admired by the audience that lived at his time, the lesson of humility that the character of Dante both learns and teaches would be considered more acceptable to Alighieri’s audience. Although he is taking the initiative to learn on his own, like a proper pilgrim he is taking instruction from a master and listening to the moral lessons set before him. For those in the audience who recognize that he might have been contemplating suicide, Dante is also in the process of repenting. Knowledge of the Living World Odysseus seeks not merely wisdom from Tiresias, but he also seeks knowledge of his future in the living world. In truth, both Tiresias and Odysseus’ mother have clear knowledge of the living world, which they freely share with him in their turn. What is more, it is accurate knowledge, which allows him to prepare for his future, should he ever arrive at his destination. In a sense, both Tiresias and Odysseus’ mother are as living beings that have merely been transported to a new existence on an alternate plane, in that they can take initiative to see what lies ahead and then share it with him. Given that in other myths inhabitants of Hades are able to travel freely between the worlds with the gods’ permission, it seems apparent that the ancient Greeks saw the underworld as a place from which people could escape to return to the living if they had enough virtue or if they had a hero to aid them. This kind of belief is opposed to both Dante’s belief and to the belief of the Christians who formed his audience. Dante’s souls, perpetually trapped in their state of torment, must continuously atone for their actions on earth. They are surrounded by the reminders of their sins, perhaps tormented by the very things that they desired in life. At times, their appearance is dramatically altered to match their crimes. The only hope for the souls in Hell is Judgment Day, at which time they may be redeemed–or they may find themselves condemned to suffer throughout eternity. Even then, redeemed souls would not interact with the living; instead, they would pass into Heaven. Once again, the difference between the two realms and their inhabitants may be explained by virtue of the perception of the audiences for which the poets were writing. To the Greeks, life in the underworld was not necessarily a punishment. Certainly, the inhabitants of the underworld could experience punishment, even that of a perpetual nature. One good example of this kind of punishment would be Sisyphus, condemned to roll a boulder to the top of a hill for eternity, only to have it escape him and roll to the bottom again before it reaches the peak. However, the underworld is a plane of existence to which all humans will eventually travel. The underworld itself is divided into sections that provide reward or punishment or which simply continues the miserable existence that people had when on earth. This difference is, once again, quite different from the perspective of the Christian audience served by Dante, which viewed the underworld for punishment only. It is this understanding of the underworld being for punishment that would also limit the dead’s interaction with the living. Dante’s dead are unable to access the living world and, when encountering the character of Dante, are unable to learn from what he tells them. They have no minds and no insight, unlike the dead that Odysseus encounters, who know that they are suffering and why and yet are unable to interact with the world of the living in order to minimize their experiences. The Shared Rule of the Underworld In The Odyssey, both Hades and his wife, Persephone, rule the underworld. Although Hades has control over the underworld as a whole, Persephone is the Queen of the Women, with the ability to overrule even her husband in control of that group. In terms of importance, while this difference might seem trivial to some readers, it is perhaps of greatest significance of all of these points. Hades is not omnipotent, in that Persephone has equal control, if not greater control in some aspects of ruling the underworld. She strikes fear in Odysseus’ heart equal to that of her husband, in that Odysseus describes Hades as â€Å"mighty,† but Persephone as being â€Å"awful,† which would be synonymous with her being terrifying. This kind of rule would be unsurprising to the ancient Greeks, who lived in a world ruled by many gods. It also paralleled the arrangement of the gods on Mount Olympus, to a certain extent: Hades and Persephone, who ruled the world of the dead, mirrored Zeus and Hera, who ruled the world of the living. To the Christians that formed Dante’s audience, this arrangement would have been more than just a little shocking. Christians worship a single God who, while He might have different and while He may employ different helpers in the angels and the saints, has dominion over the living and the dead. As with the ancient Greek deities, God and Satan somewhat mirror each other. Despite Satan’s impressive appearance in The Inferno, however, he is as much a prisoner of Hell as its other residents. In addition, Satan does not mirror God’s power; rather, he is only capable of destruction, not creation. Conclusion In many ways, Dante’s Inferno complements and corrects Homer’s The Odyssey. Both are tales that bring a hero into contact with the underworld in order to achieve a particular goal. In the case of Odysseus, this goal is worldly and finite, while in the case of Dante, the goal is spiritual and may lead to eternal salvation. Several differences, among others, that indicate the complementary and corrective nature of Dante’s work are those of the nature of the respective underworlds and the heroes’ interaction with the inhabitants, the knowledge that the dead have of the living world, and the shared rule that Hades and Persephone have over the ancient Greek underworld. The story of heroic travels through the underworld is not a new one, neither was it new when Homer wrote The Odyssey. In the days of passing history and learning through oral means, such stories were necessary teaching tools. However, each culture imposed its morals and beliefs on this kind of tale. The different between these two stories provide an excellent example of how this cultural influence stamps this kind of heroic story with differences throughout history.

As Dianne Skafte Essay

As Dianne Skafte stated in her book, â€Å"All the lives form the body of the Earth, and to that body all shall return†. The earth is viewed as the source of life with all the agricultural crops it gives to sustain the living. However, this very earth is also the home of the dead. People in different parts of the world plant their dead in the earth just like the seeds of their crops with the belief that their loved one will be born again as a new person, live in the body of an animal, or stay in the underworld. Otherwise, our ancients believed that the spirits who were returned to the earth become wise and that they gain the ability to turn into clairvoyants who can see the future and thus give guidance to those who are still living (Skafte 2000). This is the primary reason why necromancy was constantly used in the classical world. If a person decides to contact the dead, he or she will have the ability to know many hidden things. The act of necromancy falls under the umbrella of many different occult divination practices. The term was rooted from the ancient Greek language with the word ‘nekros’ meaning ‘corpse’ and ‘manteia’ or ‘prophesy’. Necromancy evolved through time and developed many different forms. Even though the Greeks may seem to be the civilization that is always connected to the act, summoning the dead was well-practiced by different civilizations around the world during these classical times like the Romans, Asians, Medieval Europeans, and Egyptians (Helium. com). The people living in the classical times look highly into their ‘necromaneias’ or the oracles of the dead. One famous act of necromancy was the one that happened in a hillside cave in Epiris where the famous legendary hero Odysseus was said to have summoned the dead at the place in order to get some guidance and information for his dangerous journey to home. Even though the Odyssey is only a fictional tale, Homer was able to base his writings from the actual practices of the many Greek necromancers that operate during their time (Donald Tyson’s Supernatural World. com). The place was also often connected to the worshipping of the goddess of the underworld, Persephone and the god of the dead, Hades. During the periods of medieval and renaissance times in ancient European history, the act of necromancy is considered as a normal part of the life of the people. There are other reasons why conjuring the dead is used. Wise-men ask for help from the spirits of the departed in order to seek for help in diagnosing the illnesses and giving cures to their patients. When it comes to families, they often seek for guidance from their dead loved ones and ask them to appear in their dreams. It was also believed that the souls of those who had already ‘crossed over to the other side’ have the rare ability in finding missing persons or even treasures that have long been lost. Spirits also help unearth some secret crimes that have been committed but were never given justice. The act of necromancy was so popularly used and believed in the ancient times that Catholic priests were even believed to have practiced the art centuries ago even though it was not openly discussed in their history books of their churches. Classical engravings also document some of the necromancy acts of famous philosophers and scholars of the time. Example of this is the one depicting John Dee, a 16th century mathematician with a famous necromancer. In the picture, the two were enveloped by a magic circle with signs of the zodiac and other symbols with a corpse in front of them. Another illustration was that of the Edward Kelly, an Elizabethan alchemist, and Paul Waring who are also protected by a magic circle while facing a corpse that has risen from the ground. All of these depictions were not fiction and were actual events. The use of the magical circle that shrouds both pictures mentioned serves as the protection of the humans from the forces of the spirit they have called that is mostly unhappy and unwilling to cooperate (Donald Tyson’s Supernatural World. com). During these times, scholars asking for the guidance and knowledge of the dead were not considered as an uncommon phenomenon. During the classical times, Nobilities or the Christian clergy were the literate members that compose high society. It is believed that either or both of these two groups were responsible for the spreading and practicing of the necromancy despite of the fact that is was strictly forbidden in Christianity. Access to necromancy is a kind of act that can only be accessible to those who belong to the scholars of Europe mainly because of reasons of accessibility, knowledge, and the procedures it use. Evidence to this fact is the number of confessions that a couple of Nobles and Clergy members expressed regarding their experience with the act. A closer look at the practices of necromancy also showed that the procedures are closely similar to Christian rites. In exorcism cases in Christianity, the spirits or demons were forces away through the use of the name of God, the Holy Spirit, or Jesus. This can be compared to the spells of necromancy which are similar to these rites in complete opposition (Necromancy. com). There are also examples of necromancy written in the Holy Bible. One of these is that on Samuel, chapters 28 and 31 that tell the story of King Saul and his abhorrence to David. In the story, he began doubting his decision of bringing David into his court because of the latter’s charisma in people and good skills of being a warrior. The King regretted letting David enter his kingdom when he started to notice that the people were already choosing the young man’s side instead of his. During that time, the Philistines were also preparing to attack. Out of desperation, King Saul disguised and went to see a ‘seeress’ to help him contact the dead. It shall be noted that the king has given an order to persecute all seers, wizards, and others that deal with the supernatural thus the need for his disguise as a common man. After the woman was convinced that she never have punishment for the request, she went onto a trance and related a vision to King Saul. According to the vision, she saw gods ascending from the earth which all gathered to form a man who is covered by a long mantle. As Saul bowed to the ground, he then recognized the spirit that possessed the woman as his deceased prophet, Samuel. But the vision was not the end of it. Samuel chastised the king for his evil attacks of David and said the because of King Saul’s violation of his covenant with the Lord, he will die the next day. The following die, King Saul’s soldiers were slaughtered and he mortally wounded. Knowing his coming fate, he decided to fall upon his own sword (Skafte 2000). Another example of necromancy mentioned in the bible was in Aeschylus’ Persians. In here, the necromancy procedure consisted of Queen Atossa asking the Persian elders to call Darius from his grave. The Queen brought some garlands of milk and different offerings like milk, honey, water, and unmixed wine and oil. The elders followed the queen’s request and called upon the deceased King asking for powerful death gods like Hades to send his soul in the face of earth. When King Darius was successfully summoned, he narrated the beating of the ground and the effect of the cries of the ‘necromantic cries’ on dead people like him (Bremmer 2002). This literary description supports the ancient beliefs about the two questions that are usually mentioned by the souls called through necromancy. The first is about the experiences and unknown secrets of the deceased while they are still living and the second, who is depicted by this story, are the relating of the souls of the ephemeral and magical things they’ve learned upon ‘crossing over’. There are many risks in calling the dead. One of these is through the perspective of Christians who condemn the use of the act. According to this side, the acquiring of knowledge from the dead is prohibited because it was not information that God prohibited to be released. According Christianity laws, there are only two legitimate sources of information that the living can use. These are the things that are revealed by the Lord and those that gleaned through a natural kind of revelation. Simply said, using necromancy to know secrets from the dead is also equivalent to stealing forbidden information. Second, spirits are not beings that people can simply call and command. The art of necromancy is divided into two different phases, the first of which is the calling of the spirit and the second is compelling it to do the bid of the necromancer. Since the spirits of the dead aren’t actually always willing to be called and ordered, there is a great risk for the necromancer and his assistant to be attacked by the former if they’re magical barrier is not that strong (Necromancy 101. com). Moreover, acts of necromancy should have well-defined motives because otherwise it will be considered as works of darkness, simply for the selfish whims of the person who wants to ‘call’ and can also turn out to be dangerous for the health and reason of the necromancer and his assistant. In necromancy procedures of classical times, necromancers are forced to inflict pain on the spirits they call just to force the latter to follow them. As a result of these, the souls are usually very unhappy towards the individuals, heightening the probability of them to become violent.Thus, there is a great risk that comes along with the valuable secrets a spirit may expose (Spence 1960). Bibliography: Bremmer, Jan N. 2002. The rise and fall of the afterlife: The 1995 Read-Tuckwell Lectures at the University of Bristol. Routledge. DeWaay, Bob. 2006. The Dangers of Divination. http://www. deceptioninthechurch. com/dangersofdivination. html (accessed June 14, 2009). Necromancy. 2009. Necromancy in History. Necromancy: Encyclopedia II. http://www. experiencefestival. com/a/Necromancy_-Necromancy_in_history/id/1575928 (accessed June 14, 2009). Skafte, Dianne. 2000. When Oracles Speak. Quest Books. Spence, Lewis. 1960. Encyclopaedia of Occultism. New York: University Books. Townbridge, B. 2009. Necromancy explained. Helium. com. http://www. helium. com/items/246248-necromancy-explained (accessed June 14, 2009). Tyson, Donald. 2007. The Truth About Necromancy. Donald Tyson’s Supernatural World. http://www. donaldtyson. com/necro. html (accessed June 14, 2009). Wendell, Leilah. 1997. Necromancy 101. The Occult Library. http://www. realmagick. com/articles/17/1817. html (accessed June 14, 2009).

Internet Access In The World Essays - Virtual Reality, Cyberspace

Internet Access In The World Essays - Virtual Reality, Cyberspace Internet Access In The World REFERENCES Albrecht, Kirk. Cybersurfers of Arabia. Business Week (1996): 108. Bogert, Carroll. Chat rooms and chadors. Newsweek 126 (1995): 36. Bollag, Burton. Better Internet Access Sought for Researchers Around the World : Industrialized Nations Push for Faster Connections and Uniform Regulations. The Chronicle of Higher Education v42 n42 (June 28, 1996) : pA14-17. Burton, Bollag. In Western Europe, 12 Institutions see the Internet and videoconfrences as keys to virtual university The Chronicle Of Higher Education (Sep.27,1996) : A35-37. Campbell, Larry. Screening out the files. Nieman Reports 50 (1996): 59-61. Das, Malabika. Free Nets. Network Notes #29. Information Technology Services. National Library of Canada. April 30, 1996. Evans, Kathy. Wising up to the Web : Telecommunications Update. The Middle East (October 1995) : p24-28 Essick, Kristi. Smart Cable Service Launced Overseas. Infoworld (July 15, 1996) Johnstone, Bob.Culture clash in Cyberspace. New Scientist 145 (1995):38-41. Kalin, Sari. Global Mirror Search Sites Reflect 'Net Growth. Infoworld (Aug. 26, 1996) Klein, Reva. Outside the Net : Those Who Cannot Afford Access. Times Educational Supplement n4160 (March 22, 1996) : pC28. Kranzt, Michael. China, Wired. Time 147 (1996): 73. MacFarquhar, Neil. With Mixed Feelings, Iran Tiptoes to the Internet. The New York Times v145 (Oct. 8, 1996) : pA4(N) pA4(L) col 1 (20 col in). National Public Telecomputing Network. Community Computing and the Naitonal Public Net Nanny States. The Economist 340 (1996):p34(1) Noble, Phil. International Cyberspacing : Use of The Internet Worldwide. Campaigns & Elections v17 n7 (July, 1996) : p29. Not Too Modern Please. The Economist 338 (1996):1-2 Schuman,Joseph. New Era in Euro Cyberspace Variety (April 10, 1995): 39-40. Stalter, Katherine. Scandi wired for growth: northern territories leading digital media market expansion. Variety 364 (1996): 64. Swinbanks, David. Internet struggles around to connect around the Asia-Pasific rim. Nature 379 (1996): 382. Vatikitokis, Michael. Net police: ASEAN seeks to control cyberspace. Far Eastern Economic Review 159 (1996): 22. Woodward, Colin. Information Technology The Chronicle of Higher Education (June 9,1995) : A21. Bibliography REFERENCES Albrecht, Kirk. Cybersurfers of Arabia. Business Week (1996): 108. Bogert, Carroll. Chat rooms and chadors. Newsweek 126 (1995): 36. Bollag, Burton. Better Internet Access Sought for Researchers Around the World : Industrialized Nations Push for Faster Connections and Uniform Regulations. The Chronicle of Higher Education v42 n42 (June 28, 1996) : pA14-17. Burton, Bollag. In Western Europe, 12 Institutions see the Internet and videoconfrences as keys to virtual university The Chronicle Of Higher Education (Sep.27,1996) : A35-37. Campbell, Larry. Screening out the files. Nieman Reports 50 (1996): 59-61. Das, Malabika. Free Nets. Network Notes #29. Information Technology Services. National Library of Canada. April 30, 1996. Evans, Kathy. Wising up to the Web : Telecommunications Update. The Middle East (October 1995) : p24-28 Essick, Kristi. Smart Cable Service Launced Overseas. Infoworld (July 15, 1996) Johnstone, Bob.Culture clash in Cyberspace. New Scientist 145 (1995):38-41. Kalin, Sari. Global Mirror Search Sites Reflect 'Net Growth. Infoworld (Aug. 26, 1996) Klein, Reva. Outside the Net : Those Who Cannot Afford Access. Times Educational Supplement n4160 (March 22, 1996) : pC28. Kranzt, Michael. China, Wired. Time 147 (1996): 73. MacFarquhar, Neil. With Mixed Feelings, Iran Tiptoes to the Internet. The New York Times v145 (Oct. 8, 1996) : pA4(N) pA4(L) col 1 (20 col in). National Public Telecomputing Network. Community Computing and the Naitonal Public Net Nanny States. The Economist 340 (1996):p34(1) Noble, Phil. International Cyberspacing : Use of The Internet Worldwide. Campaigns & Elections v17 n7 (July, 1996) : p29. Not Too Modern Please. The Economist 338 (1996):1-2 Schuman,Joseph. New Era in Euro Cyberspace Variety (April 10, 1995): 39-40. Stalter, Katherine. Scandi wired for growth: northern territories leading digital media market expansion. Variety 364 (1996): 64. Swinbanks, David. Internet struggles around to connect around the Asia-Pasific rim. Nature 379 (1996): 382. Vatikitokis, Michael. Net police: ASEAN seeks to control cyberspace. Far Eastern Economic Review 159 (1996): 22. Woodward, Colin. Information Technology The Chronicle of Higher Education (June 9,1995) : A21.

Angles and Anglos

Angles and Anglos Angles and Anglos Angles and Anglos By Maeve Maddox The word Anglo, like English, derives from the Latin name for one of the Germanic tribes that settled in Britain after the Romans abandoned their colony there. The first documented use of the word Anglii is in a history of the German tribes by the Roman historian Tacitus (56-c.117 CE). The Angles were only one of several Germanic tribes that later settled in Britain after the Romans left, but it is their name that has given us the words England, English, and Anglo. Anglo has various meanings, depending upon context. Anglo as a Combining Form with a Hyphen One use of Anglo is as a combining form to create compounds relating to England, Britain, or the English language. Here are some examples: Despite its sentimentality, â€Å"The Bright Side† is expressive of real moral outrage, and founded largely on valid observation of  the plight of Anglo-Germans during the war. - â€Å"Anglo-Germans† designates people of German origin who were living in England at the outbreak of the war. This work examines aspects of Anglo-French relations since the late eighteenth century.- â€Å"Anglo-French relations†: diplomatic relations between England and France. This book discusses the â€Å"Anglo-Italian† identity politics of post-Napoleonic British expatriates  in Italy.- â€Å"Anglo-Italian† refers to people of English origin living in Italy. Journalist Kris Griffiths was born to a Welsh  father  and  Anglo-Indian  mother.- â€Å"Anglo-Indian† indicates that one of the mother’s parents was British. Bede’s Historia ecclesiastica gentis Anglorum belongs to the category of Anglo-Latin literature.- â€Å"Anglo-Latin literature† is literature from Britain originally written in Latin. Anglo as a Combining Form without a Hyphen These words are used as nouns and adjectives. Sometimes they are written in lowercase. Here are definitions for their use as nouns: Anglophobe: A person who has a strong aversion or hostility to England (or Britain), its people, culture, etc. Anglophile: A supporter or admirer of England (or Britain), its people, customs, etc. Anglophone: A person who speaks English. Anglosphere: A group of countries that maintain a close affinity of cultural, familial and political links with one another, notably, the United Kingdom, Ireland, the United States, Canada, Australia, and New Zealand. Anglo as a Noun In Canada, Anglo refers to an English-speaking Canadian. In India, an Anglo is a person of mixed British and Indian descent. In the United States, Anglo refers to a resident who is not of Hispanic origin. Note: The hyphenated form Anglo-American can refer to a) relations between Great Britain and the United States, b) the culture shared by the United States and Anglo-phone Canada, and c) English-speaking nations in the western hemisphere contrasted with non-English-speaking nations. Related post: Anglos and Saxons Before England Want to improve your English in five minutes a day? Get a subscription and start receiving our writing tips and exercises daily! Keep learning! Browse the Vocabulary category, check our popular posts, or choose a related post below:Punctuating â€Å"So† at the Beginning of a SentenceDriver License vs. Driver’s LicenseOne "L" or Two?

Various factors that have influence in their business process Essay

Various factors that have influence in their business process - Essay Example This research will begin with the statement that the world of the 21st century exists in a highly competitive global environment, which is powered by tremendous growth and fast development. The emergence of the internet in the last couple of years along with the fact of the rapid development of various kinds of technological gadgets has resulted in the process of faster and better connectivity in the markets around the world. The author has rightly presented that the global connectivity has increasingly helped in connecting the markets around the world, and has successfully converted the globe into a single and well-connected entity. The present research has identified that it is of high importance to mention that the better levels of technology-powered connectivity are resulting in the successful diffusion of various global trends, which emerges from various markets around the world. Because of faster dispersion of the globalized trends, it can be said that the consumers are getting more and more aware of their needs and wants. The paper tells that it also has to be said that the better connectivity is helping the rapid dispersion of global trends from the well-established markets to the emerging markets, thereby creating the opportunity for development of consumer demands. This entire cycle of having an increase in consumer demand is having a direct impact on the part of the consumers in a circular manner.... The evolution and advancements in the field of communication technology has already played a major role in regards to the diffusion of various kinds of global trends to various developing and newly emerging markets. Because of this spill over effect of the trends of globalization, it can be said that the consumers of both the developed and developing regions and markets have started to become more and more demanding in nature. The emergence of new consumer demands is resulting in the process of evolution of new kinds of business opportunities. Discussing in connection to this, it can be said that various business organizations and entities are evolving from various corners of the world for the purpose of emergence of new market based opportunities. This is paving the way for the thriving and survival of a widely diversified nature of business organizations. Talking on these lines, it can be said that various kinds of business organizations exists in today’s business environmen t of highly competitive and dynamic nature. The organizations may be multinational, international, transnational or global in nature. Talking in more elaborate manner, about the various kinds of organizations, it can be said that multinational business organizations are organizations, whose various divisions and business processes are spread across multiple countries around the world. Experts of the business domain reveal that a key factor of conducting a multinational business is the fact that organization works along with its various subsidiaries on the basis of certain degrees of decentralization. Talking in specific terms, it can be said that the decision making power of the subsidiaries located in various nations and countries around the world are comparatively high. In

How autonomous are we Essay Example | Topics and Well Written Essays - 1000 words

How autonomous are we - Essay Example On the other hand, ‘Stanford Prison Experiment’ was carried out by Philip Zimbardo during 1971 in Stanford University in order to evaluate the intrinsic personality traits of people due to offensive behavior of higher authority (Zimbardo, â€Å"Terminated on August 20, 1971†). Outcome of these experiments together conform to certain facts which inhibit the very core of political and economic systems of the United States. Thesis Statement With due consideration to the experiments of Milgram and Zimbardo, the essay focuses on how these researches impact on the broader procedure of autonomy. The objective of the essay is to develop a discussion about implication of Milgram and Zimbardo’s work on becoming a moral employee. Implication of Milgram’s and Zimbardo’s Work on Employee Morale Discussion on Milgram’s Work At first, in can be stated that autonomy denotes freedom or independence. It is the capability to make a rational, informed and unforced decision. In political system of the United States, autonomy is frequently used as the foundation for defining the ethical duty for one’s activities. ... On the other hand, obedience happens when a person changes the conduct due to direct command from superior. Through the experiment, Milgram has found high degree of obedience among people (Intercollegiate Studies Institute, â€Å"Milgram's Experimental View of Authority†). Throughout the research, he has depicted that every society where people live has their own accepted manners of performing which are termed as norms. Norms are approved principles of behavior of people in a society. These principles can restrict the behavior of every group of people such as students, patients, employees and business executives among others. In other words, every person must obey the social norms of the group or society where they belong. At times, people adapt to certain behavior of other persons regardless of being individually incompatible with their behavior. In any organization, authority plays a vital role in determining the level of conformity of employees. When employees feel that the y belong to certain organization, they will accept the organizational norms in order to secure their job position. On the other hand, employees at times conform to authority due to lack of confidence and courage. The level of obedience also relies on the cultural aspects. For instance, in collectivist cultures such as China, group achievement is provided more importance than individual employee achievement, conversely in individualistic cultures such as the United States individual employee performance is provided more importance than group performance. As such, it is apparent that activities of any employee in any organization are subjected to the pressure whether it is cultural pressure, group pressure or pressure from authority. Discussion on Zimbardo’s Work The outcome of