The Absence Of God Philosophy Essay

The Absence Of God Philosophy Essay The active man, the attacking, aggressive man is always a hundred times nearer to justice than the man who merely reacts; he certainly has no need to adopt the tactics, necessary in the case of the reacting man, of making false and biased valuations of his object. It is, in point of fact, for this reason that the aggressive man has at all times enjoyed the stronger, bolder, more aristocratic, and also freer outlook, the better conscience.  [2]   This is not inauthentic action on the behalf or at the behest of another or greater cause since in this case, there is not a cause more suitable or apt than the will to act and the total responsibility for this willed action. This will and action, intertwined at the route and thus parallel, is ultimately aware, purposeful, acute and a forthright extension of the individual self. Hence the individual subsists by operating freely, unperturbed by guilt but guided with conscience and behaving responsibly yet without morality. As a derivative from the previous sentences words responsibility without morality, it is plausible to advance a solution to the apparent issue of how it is that one may become if one is additionally destined to themselves and do this effortlessly. Deliberating such a dilemma one cannot resist thinking about the probability that within the exclusive academic quest for a Nietzschean truth  [3]  , a rational and substantiated comprehension of the route from slave to sovereign, the eccentricities of authorship have emerged as the over analysis of a subtle point. Auguste Comte may very well tell us that the eye cannot see itself  [4]  , yet the academic struggles to reductively departmentalise it in order to elaborate its complexities. In becoming what you are, the eye needs to feel rather than see itself. In other words, there does not need to be friction between the ideas of being destined to who you are and becoming what you are if there is a willingness to take full responsibi lity for their acts as if the two were literally inseparable. As previously stated, the weak i.e. the member of the herd has a relation to themselves strictly by means of contrast with the dominant or via a mediator e.g. God, the clergymen or the truths of science. In comparison the noble or the strong does not have the necessity to discover his strength or have it affirmed they quite simply express it as an embodiment. Hence the sovereign individual does retain their conscience yet he feels no guilt since there is no authority over and above him to ensure his stigma. He simply is by his actions. With a fair degree of confidence we can now say that alleged poison is pregnant with its own antidote, considering the two confusions recognised at the beginning of this chapter are in fact now means by which the answer is born. To overcome oneself is to recognise that the world revolves around you that the self is the epicentre of an existence and the root cause for all happenings involvin g that individual minus stigma and its various associations. Hence I am destined or doomed rather to what I am because I am responsible as a fact of free existence. 3) On Frederick Nietzsche, part 2: The intention herein is to provide clarification on some points concerning Nietzsches idea of perspectivism. Primarily, to illuminate what I believe is its unquestionable centrality to Nietzsches thinking and to do this by honing in on some different features of Nietzsches writing by means of a paragon of the coherence or to put it another way inseparability of even the most audacious of assertions from perspectivism. Secondarily, to reconcile perspectivism with what I consider is its genesis i.e. transcendental idealism. This secondary intention perhaps appears to be something of a contradiction in terms, however it has to be said that seeming contradictions are so prevalent in Schopenhauers and particularly Nietzsches manuscripts that coming across another in trying to elaborate can really only be viewed as wholly logical.  [5]  An instance of such an occasion is a subject that I divulged at some length in chapter two i.e. the misleadingly blatant problem of Nietzsches insisten ce that one has to become and moreover overcome yourself, in addition to maintaining a determinism that defines the unavoidable or inescapable personality of all individuals. Yet this, similar to a myriad of equally apparent contradictions, can be easily settled if the strict demands of logical laws: those of non-contradiction, were to be derestricted and the affirmation of psychology and the experiential permitted higher regard or more of an acceptance than is generally permitted. Thus, the demand to become need not necessarily conflict with the descriptions of personality if we concede that the acts one performs are not detachable from the will which is a harbinger of them, it is no further concession to state that action and the will are at base interweaved. Accordingly one overcomes themselves, accomplishes total responsibility and individuality without having to radically alter their personality. What is really demanded is an absolute acceptance of ones character as personal or inalienable from the individuals self-definition. This is the means by which we can realise responsibility in the absence of morality and individuality minus reference to the other. And it is by an agnate means of thought from the subjective, rather than towards the objective, that the apparent paradox of perspectivism derived from transcendental idealism may receive explanatory resolution. However, the imposition of formality still requires that we maintain some type of order, at the least to avoid communicative and receptive disorder, thus the prime concern is the explanation of the paramount importance of perpectivism to Nietzsches thought. Herein it is not my intention to provide my personal interpretation of perspectivism as the commitment herein is to keep as closely possible to the words and meaning of Nietzsche, in order to avert the threat of conflation or confoundedness in addition to ensuring that the journey from transcendental idealism to perspectivism that it is my intention to map, is clear from obtrusive and unnecessary obstruction. Taking this into consideration we shall use as exemplary examples of perspectivism the attendant two quotes: there are no facts only interpretations  [6]  and; truths are only illusions which we have forgotten are illusions.  [7]  Armed with these quotations as functioning definitions of the term perspectivism we can start to divulge the paramount centrality and importance to Nietzsches thought and propose, what I consider to be self-evident, i.e. the said term is not purely a necessary instrument to enable Nietzsches contradictory rife philosophical system to work exped iently and harmoniously, as portrayed at the start of this chapter. Rather that perspectivism is the bedrock or seed from which Nietzsches thought is planted in and grows. Perspectivism is the element that binds together Nietzsches collective claims and is the scope through which he sees things. Ultimately, in plain format, if we commit to the idea that there is no truth, as a consequence of which everything is vulnerable to query and subjective interpretation, thus nothing expressed is invalid. Actually, every expression holds validity purely due to the fact that it has been expressed. Or as we saw in chapter two Nietzsche puts it; The action is everything. That is the venting or in this particular case free expression, of will. At this stage one may be forgiven for assuming sufficient confidence as a derivative of this initial elaboration to taking a flight of fancy in the direction of an advancement of the inestimable and fundamental significance of perspectivism to reading Nietzsche and quite frankly there may be justification for this assumptive confidence. Yet for the benefit of certainty and precision I shall forward some further examples as reinforcements to the same effect. One such aspect and example of thinking heavily interlinked with the maxims of perspectivism is deconstruction of the unconditional truth. Which is a truth of the type previously mentioned: an expression of thought made and crafted by means of a march toward the objective, the most appropriate example of which may be observed in scientific/causal thought. Consider the following extract from Nietzsches On Truth and Lies in a Nonmoral Sense: And when it is all over with the human intellect, nothing will have happened. For this intellect has no additional mission which would lead it beyond human life. Rather, it is human, and only its possessor and begetter takes it so solemnly-as though the worlds axis turned within it. But if we could communicate with the gnat, we would learn that he likewise flies through the air with the same solemnity, that he feels the flying centre of the universe within himself. [. . .] And just as every porter wants to have an admirer, so even the proudest of men, the philosopher, supposes that he sees on all sides the eyes of the universe telescopically focused upon his action and thought.  [8]   Following such statements one is confronted with a sense of the bizarrely ridiculous nature of what is viewed as intellectual thought when it is self-dedicated or inwardly votive. A response such as this finds its decidedness in the acknowledgement of what has to be deemed the blind naivety of a form of thought which can solely learn in hindsight and then imposes its dominance over being by arrogantly claiming knowledge. Needless to say these are issues that are not alien to the philosopher who is aware of the limitation of their intellectual prowess evidenced by the age-old debates colloquiums books and papers surrounding epistemic matters that merely begin with the cogito  [9]  and constantly swell in their intricacy from there on. Perhaps we may wish to remind ourselves of the problems raised by David Hume as regards the elusive explanation of the necessary connexion within a causal chain from one event to the next or the Humean circle and the problem of inductive inference, t hat is the evolution of knowledge which appears to demand prediction without reference to previous events and the principle of the homogeneity of nature. It is vivid that what Nietzsche plans to play on are those precise epistemic issues and the absence of an effect they appear to have on people unconcerned with philosophy yet closely involved in the quest for the objective, unconditional truth. After all (as chapter twos quotation stipulated) it was Comte who wrote the eye cannot see itself. And if one is predisposed to propose the subjectivity of the conscious mind as indeed does Nietzsche, then the possibility is plausible that what I see is no more determinate than the eyes themselves with which I see it. In the words of Schopenhauer, The world is my representation. If the unconditional truth fails to stand to reason then the beliefs based upon this truth and institutions built on the laws that these truths connote are baseless. As Nietzsche claims: Convictions [beliefs] are pri sons for the mind.  [10]   If an one chooses to give Nietzsche the benefit of the doubt and take him at his above word on this matter then that they may be inspired to divest themselves of all prior held convictions, i.e. beliefs, truths and habits out of the worry that their individuality is otherwise at risk of staling. Those of us who do take this choice and task themselves to such a kartharsis will at some point discover themselves perspectivists. Hence one may claim that as the doubt and scepticism directed towards the unconditional truth increases, perspectivism provides the cure. Before we carry on our enquiry I would like to take the opportunity now to address what, for some, is a tough counter question to the assertion of perspectivism as a remedy to being chained by ones beliefs or assertions of truth. That question focuses on worry that what Nietzsche accomplishes in deconstructing objectivity is in fact not a complete triumph but rather a coup dà ©tat. In effect not the true synthesis of two polar ised positions but the disposing of one purely and simply replaced by another despotism of a different form yet similar content. This question succinctly phrased may have such an appearance; does Nietzsche reject the unconditional truth unconditionally and consequently fall into the pitfall of circularity and negation? Whilst including this criticism as one that warrants a response I do not feel that it one that requires too much focus. It is actually solely the wish to be thorough that invokes its acknowledgement, not the potency of critique in itself. In defence one may respond with the statement that perspectivism, by definition, is not and cannot be purely an unconditional truth redesigned to seem otherwise. An accusation of this type is only justifiable when the premise is not thoroughly enough investigated. Again by definition perspectivism requires that the subject make of it what they will and moreover, to make of truth what they will. Put differently, if facts are non-exist ent and interpretations on the other hand are existent then truths are the sole responsibility of the perceiver i.e. the subject in question. Hence what is coaxed is not an unconditional truth reconstituted rather the unashamed reconstruction of the way in which one views the world in front of them to such an extent that the centre of the universe is located soundly internally and therefore perceived from the self. In contrast objectivists demand episteme of the world from without, a method that amputates the variations innate to the subjectivity to portray a definite and linear display. Michel Foucault  [11]  identifies this latter mode of thinking within his elaboration of history and epistemology.  [12]   The project of a total history is one that seeks to reconstitute the overall form of a civilisation, the principle material or spiritual of a society, the significance common to all phenomena of a period, the law that accounts for their cohesion what is called metaphorically the face of a period. Such a project is linked to two or three hypothesis; it is supposed that between all the events of a well-defined spatio-temporal area, between all the phenomena of which traces have been found, it must be possible to establish a system of homogeneous relations: a network of causality that makes it possible to derive each of them, relations of analogy that show how they symbolise one another, or how they all express one and the same central core; it is also supposed that one and the same form of historicity operates upon economic structures, social institutions and customs, the inertia of mental attitudes, technological practice, political behaviour, and subjects them all to the same type of transformation; lastly, it is supposed that history itself may be articulated into greater units stages or phases which contain within themselves their own principle of cohesion.  [13]   This historical outlook, a total history, is one example of the analytical methodology of the objectivist an example that nietzcshe and his perspectivism tries to counter. Instead of striving to define what one becomes aware of through perception by a single, unconditional method thereby enveloping everything in a specific apperceiving concept (ironically comprehended solely by the perceiver), perspectivism attempts to embrace and inspire the importance of the subject to their outlook of the world. Hence it can be seen as an attempt at the reunification of the eye with the image, the cause and effect and according to Nietzsche, the lightening with the thunder. It seems that it is strictly in keeping with this aspiration for reunification or reconciliation that I proceed to clarify the cementation of perspectivism and transcendental idealism. As mentioned earlier in this chapter, despite the appearance of polarity between the two theories, actually it is ultimately a matter of non-con tradiction to relate them. Before commencing this latter phase of reconciliation it is obligatory of any such bid to intrinsically break down the premises of transcendental idealism. Transcendental idealism can be described as that something between the Kantian noumina and nomina; and has been defined as the distinction between the phenomenon and the thing itself, this latter definition is in sync with the most notable of exponents of transcendental idealism: Schopenhauer. Continuing by way of defining this intrinsic clarification; that there is a true, a real or as Schopenhauer termed it the will,  [14]  i.e. the unity that is objectified in the multiplicity of the phenomenal world. In a simplistic sense, the stance implies that although there is a truth and unity this truth and unity is outside the limits of human consciousness because of the subjective nature of said consciousness. Hence to be a transcendental idealist one could discover themselves ready to concede the notion in the aforementioned quota tion that there are no facts, only interpretations on the condition that the there is a reconfiguration an altering addition is requisite one which affirms that statement as strictly applicable to the individual. Put in contemporary words that such a notion may be a justified belief but it is not true by any means. For infantile eagerness, the above definition of transcendental idealism makes for conditions that make it all too easy to construct a bridge with perspectivism. This is accomplished by concentrating (too much) on the contrast between the idea of subjectivity in perception and Immanuel Kants demand it is not possible for the conscious mind to ever know the thing itself or at least to escape from the subjectivity of consciousness which is the imaginary and unassailable mountain in front of truth.  [15]  This may be viewed as a bid to illuminate the suggestion that if we cannot escape our subjectivity then we are without choice but to accept it hence Nietzsches perspect ivism changes into merely being expressive of frustrated acceptance formed from the absence of an alternative. That Nietzsches fundamental assertion is saturated in the thought that if there is nothing one can do to change their circumstances then the sole remaining option (if one can call it that) is acceptance. In this fashion the cursory reader of Nietzsche would try to minimise the distance between the pair if not paint even more infantile parallels. In the majority of instances the quickest route is often the least memorable. Because when all is said and done a by-product of the acquisition of speed can be all too pessimistically the forfeiture of diligence. It is self-evident that Nietzsche retains little room and less time for truth however this is not because of an unwilling acknowledgement of its irrelevance in relation to the individual. More than anything, perspectivism can be seen as the defining stance of the absolute lack of truth. Essentially, what is yearned for is not the minimising of the proximity from transcendental idealism to perspectivism to such an extent that the two are inseparable but the explicit elaboration of the route from transcendental idealism to perspectivism. The ontology of this is that in a sense one laboriously bears the other, not that the two are the same.  [16]  My assertion is that this is accomplished in the following fashion. if we acknowledge, as the indeed we have been at pains to point out that the transcendental idealist in fact does, that the subjectivity of the mind is the chief obstruction to episteme of truth then what epistemic instrument may we depend on to claim the existence of an u nconditional truth in any event? After all transcendental idealists take the stance of objectivity as a result of their demand for certainty as evidence for the announcement of knowledge but what can be certain about a truth that the very nature of our condition does not allow knowledge of? It seems as though the transcendental idealist is hunting a gieste that they the transcendental idealists themselves must constantly reconfirm the existence of. Hence Nietzsches perspectivism tries to annihilate these contradictions and finds respite in the affirmation of the only thing that can be known, i.e. the knower. Once again [. . .] we are unknown to ourselves we knowers. It is established on that foundation of introspective knowledge or knowledge from the subjective, that we can then start to fathom a comprehension of being or existence and herald the dominance over it that the objectivist is so eager to assert. As was my original purpose, we can now claim confidently that the reconcilia tion of transcendental idealism and perspectivism has been accomplished and that even though perspectivism is distinct, it cannot be comprehended in the absence of transcendental idealism. Referring to Nietzsches The Genealogy of Morality, Arthur Danto claimed that Nietzsche was less of a philosopher and more of a terrorist attacking us,  [17]  if this is so, then his fundamentalism, his extremism is that of transcendental idealism forwarded to its logical ramifications.

Global Cooperation Essay

There is a Chinese proverb that says, â€Å"One chopstick is easily broken, but ten pillars chopsticks firmly hold dough.† This reveals a simple rule that unity is much stronger than individuals, and if you do not want to be beaten, you should unite and cooperate against enemies together. This proverb can also be used internationally. Global cooperation is important to maintain economy, and improve safety, peace and the environment. Different countries’ economies are linked together, and influence one another in many ways. Hence, in the globalized economies people always worry more about the economic growth and crisis. Trade is the activity of exchanging goods and services. There are many trades, for example, to exchange fish for beef or to pay a taxi for its driving. One of the economic principles is that trade makes everyone better off. International trade is essential in these days because each country cannot provide the product it needs to serve the whole society, or it will cost more opportunity cost such as time and money in some productions. In this case, global trade is required. According to the World Trade Organization (WTO), 2013 annual exports valued $18,784,000 million in total merchandise, and valued $4,623,710 million in commercial services (2014). These massive amounts of numbers show the significant value of international trade in the world. China is the largest exporter, and had valued $2,209,626.0 million, which is 11.7 percent of total world merchandises trade in 2013. Also, it had become the world second large economy according to WTO Database. However, it was only exporting $5,790 million goods and 1.0 percent of total world trade in 1973 (WTO, 2014). China has an unbelievable growth, and the biggest reason is that China started to switch the closed economy into more tradable market economy and trade much freely with other countries since 1978 (Chinese economic reform). The international trade provides more job opportunities, attracts investments and brings advanced technology, and these are the basic elements  in order to gain economic growth. Unfortunately, the drawback of collapsing a big international bank Lehman Brothers is unimaginable – crash the global financial system, credit crunch, and economic regression. Because of the Asian Crisis in 1997, the Association of Southeast Asia Nations (ASEAN) had been more careful against crises such as no risky loans and strengthened nations cooperation. China decided to set up a $ 10 billion total fund in order to support China-ASEAN work and offer $39.7 million aid to help Cambodia, Laos and Myanmar in financial troubles (Yan, W. 2009). International cooperation is needed for people’s safety such as natural disasters. Disasters are extremely powerful and destroy millions of lives. According to America, the Indonesia tsunami, which is caused by a 9.0 magnitude earthquake in the sea near Banda Aceh in 2004 had killed over 150 hundred of people and created millions of homeless among Southern Asia countries and Africa. However, the number was continuously increasing due to injury and disease. Governments provided about $2 billion to support those countries in the disaster. This was a global cooperation – many organizations such as Catholic Relief Services, the Red Cross, Oxfam, Caritas and Doctors Without Borders helped to save lives from diseases and water pollution. Because the transportations are damaged the supplies were delivered by helicopters and ships, which were supported by United State Military. Meanwhile, individuals’ donations around the world were greater than the governments’ total amounts, and these would be used in future recovery (2005). These international saving was successful and helped for countless people. Peace is a big issue for people because there are still numerous shouting and wars going on. In addition, the most thing that cause these dangerous issues are weapons. Weapons are made to protect people, however, they have become more and more powerful especially the nuclear weapons. The total nuclear weapons in the world are enough to destroy the earth! Also the negative effect of nuclear bombs not only it can destroy a city immediately but also spread the radiation, which has decades, even different generation influences after exposure. Since 1945, the statistics show that the total war and violent has diminished. However, this kind of weapon is still being produced in many nations. Safety of citizens is questing because of threats of terrorisms. They can buy or make nuclear weapons and expose â€Å"dirty bombs† (Lifton, R. 2013). In this case, terrorists  should be stopped; people should be protected and no nuclear weapons’ threat. Non-nuclear weapons are very important and hard to achieve. In addition, it needs global cooperation – every government does their duty to increase the world level of peace. Most importantly, the global environment affects all lives on the earth, and countries should avoid ruining it. First is the global warming issue, it is a big issue that is caused by human activities and has the additional effect of climate change. In 2009, United Nations Climate Change Conference in Copenhagen had failed to make a worldwide agreement about emissions reduction (Nordhaus, D. 2011). This is because the disagreement about the distribution of reducing greenhouse gases and its costs. The decrease in temperature is essential because it would affect everyone on the earth. Nevertheless, without governments’ cooperation this goal cannot be achieved efficiently because different places and regions have different situations and meet variable difficulties. For example, if the cost for imposing a high carbon dioxide emissions tax will generate the decline of Gross Domestic Product (GDP), and the influence of economy may even promotes a financial crisis, a government will not choose to do that. Also, when a country with smaller population but higher per person green house gas emission but another nation which has the opposite situation, their will be conflict when ask them to produce the same amount of emission. These are complicated and hard to negotiate an agreement. However, as the future cost for climate change is too high – decrease in general’s life span and quality, international cooperation cannot stop and require to be done more successfully. Besides, climate change also affects other organisms such as animals and plants. Human activities such as travelling may cause many animals and plants in danger. Decrease in animals and plants will damage the ecological chain even influence the whole planet. To protect those animals and plants, the Washington Conversation has established in1975, July 1st and called the Convention on International Trade in Endangered Species of Wild Fauna and Flora, and it goal is to ensure the safety of wild species not dangerous because of international trade (CITES). Because the trade is worldwide and every country will affect neighboring countries, CITES needs to make sure every country does their work to stop threat other species in other countries. In general, many things include economy, human lives and other species are interacting with  each individual and country. They will promote different but widespread effects. Because of these facts it needs global cooperation to enhance the quality and safety in these fields. Governments should keep improving international action in order to provide a better world for all of lives. References Convention on International Trade in Endangered Species of Wild Fauna and Flora (CITES). Crash course. (2013, Sep 7). The Economist. International trade and market access data. (2014). World Trade Organization (WTO). Lifton, R. (2013). The dimensions of contemporary war and violence: How to reclaim humanity from a continuing revolution in the technology of killing. Bulletin Of The Atomic Scientists, 69(4), 9-17. Nordhaus, D. (2011). The architecture of climate economics: Designing a global agreement on global warming. Bulletin Of The Atomic Scientists, 67(1), 9-18. Tsunami. (2005). America. Yan, W. (2009, April 23). Crisis-Driven cooperation. Beijing Review.

Resource Management Act Essay

Relevant books and articles discussing tyre performance, tyre maintenance, social responsibility, marketing and the environment were analyzed. Different opinions of writers have also been examined to fully understand the subject of the study. Sources from the Internet have also been visited in order to take a look at forums and online databases that may include materials relevant to the topic at hand. These web pages would include official web pages of concerned agencies and offices in New Zealand. The relevant statutes and laws in New Zealand were also looked upon in determining the legal issues that may be touched by the implementation of the proposed subject. These laws would include the Treaty of Waitangi, Resource Management Act of 1991, the Bill of Rights 1993 and the Employment Relations Act 2000 as such. A survey was also conducted in order to appraise the possible reaction of consumers and to further evaluate the feasibility of the proposed project. The survey was also deemed necessary in order to discover how much the public knows about tyre maintenance and what additional information should be included and highlighted by the tyre shop in the program. Survey questionnaires were randomly distributed to a number of participants in the furtherance of the study. The participants were selected among friends, lectures, staffs and general publics. Fifty-three responds were received out of sixty-five distribution. Two versions of the survey were distributed; the paper and the electronic version. The electronic version was distributed via emails, and the paper version was handed out. Charts 1 and 2 illustrate the number and percentages of respondents and versions distributed, respectively. The questionnaires and the overall results are attached in Appendix D and the result will be further elaborated in the Findings in the next section. Questionnaires were selected as the data collection method for this study because it is convenient to disseminate, time-effective for respondents to fill out and provided anonymity. Questions could be answered in less than ten minutes and respondents could be honest and open with the tyre maintenance questions. Chart 1 Illustrate the Percentages of Distribution and Responds of the Questionnaire Most questions were geared toward measuring how a tyre awareness program must be designed to effectively meet the car owner’s requirements. This provides the best possible information for program design based on the descriptive data. Questionnaires involve individual questions such as identification and background characteristics (Morris, 2004). The questionnaire was created as a short form of information gathering about the awareness of vehicle owners regarding tyre maintenance and their frequency of tyre maintenance. The Participants Information Sheet informed the respondents of a brief background of the research and assurance of their confidentiality. It presented to the respondents the importance of providing a balance between business and social responsibility through the facilitation, education and information given for the customers and the general public. It also presented the objective of implementing a tyre maintenance awareness program. Respondents were chosen according to the important qualification of being vehicle owners. The respondents needed to own a vehicle because they were the ones who were targeted to benefit from the tyre maintenance awareness program. However, since the survey was randomly distributed therefore there were no way of knowing in the first place whether they are car owners, thus the result includes the responds from non-car owners. Out of 53 respondents three were non-car owner but does frequently drive a car. Respondents were also asked basic nominal information such as their age and gender. The questionnaire for this study focused on the respondents’ awareness of tyre maintenance and their potential acceptance of a tyre maintenance awareness program. The purpose of the questions revolved around planning to introduce this program under the impetus of social responsibility. The data collection method deliberately asked whether respondents were car owners to selectively target those who held the responsibility of maintaining their vehicles. The questions involved the frequency of tyre maintenance practiced by the respondents. Car owner manual use distance traveled rather than periods of time to calculate the frequency. However, the questionnaire uses period of time which better reflects real world car owner experience. This was attributed to the convenience this type of monitoring would bring for the public, as it is assumed easier to remember dates than distance traveled. Investigating the awareness of tyre maintenance included whether the respondents had looked into the owner’s manual of their vehicle. Important information about tyre maintenance is located in the manual and it is important to check if the respondents’ awareness was related to their familiarity with the owner’s manual. Also, asking this question reveals if manuals, if in fact read, provide sufficient information for proper tyre maintenance. The questionnaire also considered the practical question of the convenience of maintenance awareness programs. It considers whether customers would prefer such a program while they were waiting for their tyre service to be done. However, this approach tends to only target people who regularly had their tyres maintained. This question gauges how much time car owners were willing to spend in attending tyre awareness programs. The questionnaire also explores the awareness of car owners regarding their tyres’ life expectancy and measures owner awareness of their tyres. Such questions prompt owners to consider the necessity for a tyre maintenance program. Visits to tyre shops and garages were also conducted (how chosen and how many? ) in order to know if the proposed program can ac in order to know if the proposed program can actually be implemented. The current status of tyre shops were also observed and where appropriate and ethical questions were also asked, in order to determine if currently, these shops are actually imparting information to their customers as regards to tyre maintenance and the important advantages of regularly maintaining their tyres. The shops or garages visited were also randomly chosen, specifically those around the Auckland Central due their locations as the centre of the research, hence to the convenient and due to the availability of variety of sizes, that is this area have small garages and larger garages. A total of 13 tyre shops and garages were visited. Also during oversea visit due to available opportunity visits were also conducted to some garages to observe the set up and available services. The Industry visits (Observation) and the overall findings are attached in Appendix E and the result will be further elaborated in the Findings in the next section. Lastly, visits were also made as regards enterprises engaged in the sale of goods of services that will be needed by the tyre shop in the marketing and implementation of the program in order to take note of prevailing market rates, and ultimately, in computing the estimated cost that would have to be shouldered by the tyre shop in the course of the marketing and implementation of the program.

Discrimination in Steinbecks Of Mice and Men Essay example

In the literary work Of Mice and Men, the reader is introduced to the ranch as a world of its own, within which prejudice plays a significant part. The characters in this novel act as a community in a world of their own, having no connections to any other type of society. A strong point, enforced through many examples in the book, is the constant ability of the stronger to overcome the weaker. The prejudices of the majority towards the minority, at the ranch are the white-males, who retain power over the lesser groups of people. This inequality, as well as the influence of the time period, causes discrimination against people of color, women, and those that are disabled, either mentally or physically. The crippled, African†¦show more content†¦As Candy, the housekeeper mentions to George, ?Well, I think Curley?s married?a tart.? (p. 14) What the men do not know is that Curley?s wife is just incredibly lonely, once having dreamt to be a star, and marrying Curley after the fai lure of that dream. She is all alone in the secluded world of the ranch. Having a husband who pays no attention to her, she tries to find someone to talk to among the men in the ranch, dressing provocatively for that reason only. Unfortunately, the combination of misunderstanding and their knowledge of only one type of women ? the kind they encounter at ?cat-houses? ? drives the men away from Curley?s wife. The final type of discrimination shown in the novel is discrimination against the physically and mentally disabled, in this case, Candy, Lennie, and once again Crooks. Because of disabilities, they are the weakness on which the stronger majority of the other men prey upon. Candy, the one handed housekeeper, is only allowed to live at the ranch as a compensation, because the loss of his hand occurred there. He gives the men power over him by being overly careful in what he does and says, because if he gets thrown out from the ranch, no one would take him. And just for that reason, he is drawn into George and Lennie?s dream of owning a farm. He wants the security of knowing that he has somewhere to stay for the rest of his life, and that he will not be discardedShow MoreRelatedRacial Discrimination In John Steinbecks Of Mice And Men899 Words   |  4 Pagesto kill a friend, and bury all chances of breaking free from the life of an average migrant worker? How would anybody feel? These situations in John Steinbecks Of Mice and Men illustrates two key points throughout the story; discrimination and loneliness. In Of Mice and Men, Crooks, the black stable hand, is the definition of racial discrimination. He is isolated from the community of white migrant workers because of his racial status. Crook mentioned this point clearly to Lennie when they firstRead MoreJohn Steinbeck s Of Mice And Men897 Words   |  4 Pageswe possess. Many people feel certain emotions based on events that have taken place in their lifetime or how they were raised throughout their childhood. In John Steinbeck’s Of Mice and Men, he portrays the feelings of isolation and loneliness in three different characters. George’s isolation is illustrated in Steinbeck’s, Of Mice and Men. George expresses many hard feelings towards Lennie at the opening of this story. â€Å"‘...you’re a lot of trouble,’ said George. ‘I could get along so easy and so niceRead MoreMice And Men By John Steinbeck880 Words   |  4 Pageswe possess. Many people feel certain emotions based on things that have taken place in their lifetime or how they were raised throughout their childhood. In John Steinbeck’s Mice and Men, he portrays the feelings of isolation and loneliness in three different characters. 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For over three-hundred years, the African American communities haveRead MoreUnderdogs in of Mice and MEn1348 Words   |  6 Pages Analysis of ‘Underdog’ Characters in Of Mice and Men â€Å"A guy needs somebody – to be near him.† He whined, â€Å"A guy goes nuts if he ain’t got nobody†¦Ã¢â‚¬  (John Steinbeck 72). Love and belonging, is the third most important need in Maslow’s Hierarchy of Needs. As human beings, being a part of something is crucial to our development as a person. People can go insane if they live a life of isolation. In John Steinbeck’s novella, Of Mice and Men, the characters of Candy, Crooks, and Curley’s wife are drivenRead MoreThe Theme of Loneliness in John Steinbecks Of Mice and Men Essay870 Words   |  4 PagesThe Theme of Loneliness in John Steinbecks Of Mice and Men Of Mice and Men, by John Steinbeck, is set in the farmlands of Salinas Valley in California during the 1930’s. At this time there was a world wide depression caused by the Wall Street crash in America. John Steinbeck was born and brought up in Salinas California, he had lived and experienced a life of a migrant worker and that is what inspired him to write this novel (novella?). This meant he could paint a lot Read MoreAnalysis Of The Novel Of Mice And Men 1530 Words   |  7 Pageswords Introduction Steinbeck’s novel was written and set in the 1930s. In the novella, of Mice and Men, the autor gave his characters The American Dream but the obsacles always seem to get in the way. Steinbeck show us the theme, American Dream, as it is in real life and demonstrates the effect of isolation through prejudice, broken dreams and the setting. Every character from the ranch is discriminated in Of Mice and Men. The book Of mice and men was written in a period when