Induction Example

Induction Example Induction – Coursework Example Induction Introduction Induction is sourcing from facts and occurrences that channel to progress of a general judgment. Even though the facts used to make conclusion are expectedly true, the conclusion established may be erroneous1. An example of induction is that most Americans go for vacations on winter seasons. Therefore, we can generalize that all Britons attends holiday during the winter period. Knowledge of causation states that for a particular phenomenon to occur under specific conditions there must be another thing that leads to it. Knowledge of causation is helpful in the anticipation of regularity in that one can determine the results of a certain issue following prior experience. Intentions of particular causes include logical and causal relations. Therefore, it is possible for one to decide when anticipating regularity on whether to end or commence to hold on an idea (Bernecker & Dretske, 2000). Hume disagrees with idea induction and causation. In causation, he critique that though one issue leads to another it’s also possible that one issue does not lead to another. Hume reviewed that the reasoning in induction is circular and do not have a foundation. He justified this in two ways. First, he argued that logic could not assure our inductions. The other justification is that an individual can only assume that experience about something is likely to remain repeated. Hume permits the use of induction and causation on daily experiences if only one recognizes the constraints of their knowledge. In conclusion, Hume’s argument about the causal theory and induction relied on his skepticism and casual necessity. It is exhibited by the fact that he did support neither the induction reasoning nor the knowledge of causation.Reference list Curnow, T., Introducing Philosophy for Everyday Life: A Practical Guide, London, Icon, 2012.

International Law history essays

International Law history essays International law is the body of legal rules that apply between sovereign states and such other entities as have been granted international personality (status acknowledged by the international community). The rules of international law are of a normative character, that is, they prescribe towards conduct, and are potentially designed for authoritative interpretation by an international judicial authority and by being capable of enforcement by the application of external sanctions. The International Court of Justice is the principal judicial organ of the United Nations, which succeeded the Permanent Court of International Justice after World War II. Article 92 of the charter of the United Nations states: The International Court of justice shall be the principal judicial organ of the United nations. It shall function in accordance with the annexed Statute, which is based upon the Statute of the Permanent court of International Justice and forms an integral part of the presentCharter. The commands of international law must be those that the states impose upon themselves, as states must give consent to the commands that they will follow. It is a direct expression of raison d'etat, the "interests of the state", and aims to serve the state, as well as protect the state by giving its rights and duties. This is done through treaties and other consensual engagements which are legally binding. The case-law of the ICJ is an important aspect of the UN's contribution to the development of international law. It's judgements and advisory opinions permeates into the international legal community not only through its decisions as such but through the wider implications of its The successful resolution of the border dispute between Burkina Faso and Mali in the 1986 Frontier Dispute case illustrates the utility of judicial decision as a means of settlement ...

Ethical Issues in Stem Cell Research Paper Example | Topics and Well Written Essays - 2000 words

Ethical Issues in Stem Cell - Research Paper Example In body organs such as the gut, bone marrow, stem cells can regularly divide to repair and replace worn out cells (Moore 12). In contemporary biology, Stem cell research is one of the intriguing areas due to the expanding scientific discoveries. This has raised many scientific questions as well as ethical questions (Ethical issues 23). The first ethical issue is that regarding Human embryonic stem research. Human embryonic stem cell research is one field that has generated much concern and public debates. Cells that have the capability of developing into many different cells, also known as pluripotent stem cell lines, are usually isolated from few days old human embryos. The research offers a promise and hopes for new treatments for diseases such as Parkinson’s, diabetes and spinal injury. As new technologies and science advance, so do the ethical viewpoints and political controversies regarding these developments (Report on bioethics 17). This paper will discuss the ethical i ssues associated with Stem cell research as portrayed by various individuals and groups of people. Ethical Issues in Stem Cell Research Human cell research is connected to human cloning which is a subject of much debate currently. There is confusion in the public discourse about what an embryo is. This issue has been very critical in defining when human life starts. There are several attitudes arising from different religious groups and varying interpretations of philosophical philosophies. There are arguments in determining the rights and privileges that an embryo in early human life has. According to some people, an embryo is a living being whether it has developed human features or not. These people are therefore against destruction of embryos while retrieving stem cells. This is ethically unacceptable to their faith, but to other people, it is no big deal (Guinn 154). Those that are against human stem cell research believe that life begins after conception, at the zygote stage w hile those in favor of this kind of research acknowledge that life does not begin until a later stage of embryo development. The people supporting this research argue that the benefits to the community outweigh the apprehension for the young embryos. The Roman Catholic is one of the religions that raise questions about the destruction of the embryos. It declared that human life begins after fertilization and ends in natural death. The Greek Orthodox also follows this view and agrees that embryos are human beings. To them, taking the embryo and removing the inner cell mass is regarded as murder (Guinn 158). Protestants, Jews and Muslims support the view that life starts between fourteen and forty weeks after conception. The UK Human Fertilization and Embryology Act define this as the streak stage where further research on the embryo is not permitted. This issue is often debated on as some regard is as immoral while others think it is alright. There is a third group of paper that beli eve that the embryo deserves respect as a human being, but it is acceptable to use them in research if it is justifiable with the consent from the couple donating the embryo (Caplan 156). The opposition of stem cell research is associated with the opposition to abortion by the pro-life movement. However, not all members are against this research.

Employablility skills Assignment Example | Topics and Well Written Essays - 2000 words

Employablility skills - Assignment Example I adhere to rules and regulations that are highly stipulated in the interworking of the banking industry, an ostensibly capitalistic system with stringent rules that are not stringently enforced (Beard, 2007, p.74). I was a summer analyst at [Quator capital] last year where I prepared books of accounts, analyzed clients presentations and built financial models for leveraged buyouts and credit reviews. I participated in deal calls as a team member in Financial Institutions Group and gained an understanding of how the needs of a client are best met on time. Presently as the organizing secretary of Brighton College Student Association, I oversee financial transactions for over 100 student organizations and a $600,000 budget, challenges which draw on my attention to details and ability to keep manifold priorities in balance (Teed & Bhattacharya, 2002, p.128). I am enticed by the practice of your firm of bringing together a hierarchy of assorted team members with diverse opportunities that bring in a distinction through creativity in solving problems that emerge in daily operations in the firm, a chance that embraces my best capability in critical thinking (Beard, 2007, p.79). Your investment firm is committed to service projects like mentoring at-risk learners and food serving in the local shelters, an advance that is appealing to me to be given my volunteer experience with our local Big Sisters program. The market global position and the client-centered philosophy of the firm combined with the opportunity to contribute to the community make your firm a thrilling place to build my career (Thorpe & Dulgarian, 2008, p.74). This opportunity will enable me to gain experience in professional industry while undertaking my undergraduate degree as it will grant me with both a competitive edge in the marketplace as well as an opportunity to exper ience the

Macbeth as tragic hero Essay Example for Free

Macbeth as tragic hero Essay The play Macbeth, by William Shakespeare, is a tragedy about a Scottish lord, Macbeth, who becomes too ambitious. He starts off as a brave, loyal and noble man, but his ambition and thirst for power lead him onto a path of ruthlessness and self-destruction, and ultimately his own death. While Macbeth is manipulated by various people and occurrences, the main ones being the witches, Lady Macbeth and Fate, one theme that remains constant throughout the play is the power of choice. Macbeth does have the ability to choose, and it is this ability that makes him a tragic hero, not a victim. There are certain characteristics that someone must have in order to be considered a full tragic hero. One of the main ones is that the character must have a fatal flaw. In Macbeths case, it is his vaulting ambition (1:VII:27). Ambition can be a good thing, but when in large doses as Macbeths was, it can be dangerous, and, as Macbeth proved, even fatal. Another important characteristic of a tragic hero is the conflict between good and evil, and the choice between these two things. Macbeth consciously chooses evil over good. A victim, on the other hand, has no power over what happens to them. Macbeth did have some control over the situation, which means that he was not a victim. However, Macbeth himself cant be entirely to blame. He was influenced and manipulated, particularly by the witches. If the three Weird Sisters (1:V:7) had not said anything to Macbeth in the first place then none of it would have happened. The Weird Sisters put the idea of becoming king hereafter (1:III:49) into Macbeths head, and, consequently, the idea of murdering King Duncan. The witches knew that this would happen, they wanted it to happen. They also manipulated Macbeth later on in the play, with the three apparitions. They gave him false confidence, and, once again, they knew and wanted this to happen. They created toil and trouble (1:IV:10), and they created it on purpose, to lead Macbeth to his demise. However, Banquo was also present at the first meeting with the Weird Sisters, and they made a prophesy for him, too. But Banquo chooses to ignore what they say. Macbeth could have made this choice as well, but he didnt. Although the witches did manipulate Macbeth, he wanted to believe their prophesies, and he chose to believe them. Another person who was a big influence on Macbeth was his wife, Lady Macbeth. He was going to let chance crown me king (1:III:43), but Lady Macbeth knew that this wouldnt lead to anything. She also knew that Macbeths sense of loyalty and honour could stop him from killing Duncan and therefore becoming king and fulfilling his ambitions. She urges him to look like the innocent flower, but be the serpent undert (1:V:63-64). She also questions Macbeths manliness, another weak spot of his. She knows that he doesnt like her doing this, and she knows that its a good way of persuading Macbeth to do what she wants him to do that its a good way of manipulating him. But Macbeth wanted to be manipulated. He let his wife influence him. If he really didnt want to murder Duncan then he wouldnt have. Even before he spoke to Lady Macbeth he was having horrible imaginings (1:III:37). Even though Lady Macbeth helped turn these into realities, she did not physically force her husband to commit murder. Once again, Macbeth had the freedom, power and ability to choose. Another important role in the Macbeth is the role of Fate and destiny. Being a tragic hero, Macbeth was destined to die from the beginning. It could have even been Fate that Macbeth made the wrong choices. However Fate cant manipulate, Fate just is. Macbeth says that he is going to leave everything up to chance, but he doesnt. He chose not to. Perhaps this was also due to Fate, but what would have happened if Macbeth had chosen not to kill Duncan? This is another thing that makes Macbeth a tragic hero the audience is left feeling sympathetic about what might have been. No matter how manipulated, everybody has the power of free will. The fact is that Macbeth chose his path himself, and although Fate may have played some part in his downfall, the power of choice played and even bigger part. The ability to choose overrides Fate and destiny. The entire play could just be put down to human nature. Greed, power, ambition; greed for power and ambition is a part of human nature. However human nature is a bit like Fate, in that it cannot manipulate, it just is. Nearly everyone would like to believe that they can be great, and if they are told so would want to believe it. Macbeth just takes it one step further  by making it happen. In a way Macbeth is taking Fate into his own hands. His vaulting ambition drives him to do this. It is Macbeths ambition that leads him to murder people, as well as leading to his own death. His ambition ultimately becomes his nemesis, which makes him a full tragic hero. Macbeths ambition and his greed for power is like a fire. The witches, Lady Macbeth and Fate did manipulate him and add fuel to the fire, but the spark had to be there first in order for them to do this. Although Macbeth was influenced and manipulated a great deal, he still had the power and the freedom to choose. It is the choices he made that make Macbeth not a victim, but a full tragic hero.

Pragmatism American Philosophy

Pragmatism American Philosophy Bree Dela Rosa   William James presents pragmatism as a concept that can be applied when settling two claims that provide contrasting views. Science, religion, and morality each present diverse view on different issues, and James suggests that pragmatism can be used to settle these views. For James, the concept is significant as it offers people with a form of overcoming dilemma when faced with different perspectives from science, morality, and religion and other fields. Indeed, through the application of pragmatism, one realizes that the three areas that present divergent views are not in any competition. Further, for James, pragmatism is a method of settling metaphysical disputes that might otherwise be interminable (James, 94) he believes that the truth has no correspondence with knowledge and we should come to an agreement and act on the truth to make it true. An analysis of the lecture reveals the pragmatic method which is advanced by James, but at the same time raises objections which can be ad dressed by Jamess arguments. James begins his analysis by presenting the pragmatic method and how it can help in solving metaphysical disputes. In this instance, James gives the example of the arguments surrounding the question of whether the world is one or many. Indeed, religious and scientific arguments have been advanced to explain whether the earth is one or many. James argues that there is no practical difference in the viewpoints hence the notions are unending (James, 94) meaning that the application of the concept pragmatic method in such a case is to deduce the respective consequences of each argument, for example from science and religion. If pragmatism demonstrates that there is no practical difference between the arguments, then they are principally the same (James, 94).   This example brings out Jamess primary thesis that the pragmatic method can be used to resolve the disputes that arise from different schools of thought. If both parties in the argument do not present a considerable differen ce that would make their argument correct since the disagreement is idle (James, 94), therefore, the distinction makes no sense or has no meaning. For example, in the argument in the number of worlds, science may make a claim that there are some worlds while religion maintains that there is the only one which implies that there is no practical difference in both arguments. James and other scholars advanced the pragmatist theory of truth. In his lecture, James argues that truth is the property of our beliefs. These ideas, which themselves are but parts of our experience become true just in so far as they help us get into satisfactory relations with other parts our experience (James, 100). In this instance, James argues that one must be satisfied with the experiences that they have with the belief so that they can deem it to be true. For example, James gives a case of a squirrel and a man going around a tree with the latter apparently hiding from the man. However, he reminds his friends that it depends on what they mean by going around to get which party is right. The example that he gives to present this theory is how geologists, biologists, and philologists presented their ideas based on events. However, I contemplate that some of the claims that James makes about truth can be criticized. For example, I disagree with James that truth can only happen when the consequences are good as well as work in each way. Additionally, James argues that truth only happens to ideas that are based on previous events. For instance, if a new medication is given during a clinical trial and it works, Jamess pragmatism would not be applicable since it is not based on any past event. Nevertheless, James can address this criticism by referring to his views presented in the lecture. Notably, the theory of truth can provide him with a foundation for arguing against such an argument (James, 100). James can argue that his view of reality is based on an analysis of previous events and observations by other philosophers hence my argument does not hold like in the case of biologists and geologists (James, 100). Moreover, James argues that the claims must be based on events while my claim is not necessarily based on any. For example, the concept that I would come up with can be criticized by James as something that is not based on any past or new events hence cannot be true (James, 100). His argument builds on the occurrence of past events while my concept does not. The idea that I came up with does not fulfill any aspects of the theory of truth presented by James. Hence it could be wrong. Conclusively, William Jamess pragmatism is a concept that can be used to resolve different viewpoints. With the fields of science, religion, and morality presenting divergent views on various aspects with each proponent arguing that theirs is true, pragmatism can help in resolving such disputes. Indeed, James provides an analysis of various examples such as the number of worlds and the squirrel and man to demonstrate his pragmatist method and the theory of truth. In general, it is up to an individual to decide on whether they agree or disagree with Jamess pragmatism.

Employee Engagement and Grievance Handling Essay

Title of the Project Employee Engagement and Grievance Handling Process Statement about the Problem This topic has been chosen because in every organization, employee engagement activities are conducted as employee  productivity  is clearly connected with employee engagement. It is a  business management  concept. An â€Å"engaged employee† is one who is fully involved in, and enthusiastic about his work, and thus will act in a way that furthers their  organization’s interests. Thus, engagement is distinctively different from employee satisfaction, motivation and organizational culture. An integral part of employee engagement is a strong grievance handling mechanism. Objectives and Scope of Study a. Analyze the Employee Engagement activities that are being done at ‘Indigo’and the outcomes of these activities. b. Understand the process mapping for employee engagement. c. Techniques used for engaging employees in our organizationd. Grievance handling process e. Introduction and types of grievances. f. Discuss the grievance handling process at organizational, process, project ; individual levelg. Methods used in grievance handling h. Understand how Employee Engagement activities and Grievance Handling processes go hand in hand. Methodology Research methodology talks about data collection of the project work. The data collection as such is divided into:I. Primary Data a. Questionnaire survey b. Face-to-face discussion with existing employees who are there in the organization for more than six months or so. c. Discussion with Human Resource specialists. II. Secondary Data 1) Journals 2) Company records and reports 3) Internet Searches 4) External websites 5) On line survey conducted by company.

Renaissance humanism

I naively assumed that none of this would be controversial, and I was quite unprepared for the hostility it provoked among some legates to the congress, chiefly from Northern Europe, who represented what I came to perceive as the Lutheran Establishment. This group was concerned to insist on the total originality of Luther and the uniquely German Origins of the Reformation. The paper would, I think, be more generally accepted today . It was first published in Luther and the Dawn of the Modern Era: Papers for the Fourth International Congress for Luther Research, De.H. A. Barman, Studies in the History of Christian Thought, Volvo. 8 (Elided: E. J. Brills, 1974), up. 127-149. It is reprinted here by permission of the publisher . Since the peculiar mixture of responsibility and presumption in the title of my paper will scarcely have escaped the notice of this distinguished audience, I feel some need to explain at the outset that it represents an assignment on the part of those who planne d our meeting.The significance of the problems to which it points is suggested by the great historians who have grappled with it in the past, albeit (a fact that should constitute something of a warning) with somewhat contrary results, among them Michelle, Diluted, and Throttles. [l] Its practical importance lies in the need of most of us to place our more limited inclusions in some broader historical framework; we must therefore reconsider, from ? 226 ? time to time, the relationship between Renaissance and Reformation.In spite of this, the subject has recently received little systematic attention, and many of us are still likely to rely, when we approach it, on unexamined and obsolete stereotypes. Obviously I cannot hope to remedy this state of affairs in a brief paper. Yet the progress of Renaissance studies in recent decades invites a reassessment of this classic problem, and I offer these remarks as an essay intended to stimulate further concussion. What has chiefly inhibited l arger generalization has been the extension and refinement of our knowledge, and with it a growth both in specialization and in humility.Thus we are increasingly reluctant to make broad pronouncements about either the Renaissance or the Reformation, much less about both at once. For as scholars we are divided not only between Renaissance and Reformation, or between Italy and Northern Europe; even within these categories most of us are specialists who would claim competence only in a particular aspect of Renaissance Florence or Venice, in one phase or another of Renaissance humanism, in Machiavelli or Erasmus, in later scholasticism or the history of piety, in Luther or Calvin or the sects.Under these conditions few students of the Renaissance have cared to look as far as the Reformation; and although Reformation scholars have been somewhat bolder, they have rarely pursued the question of Renaissance antecedents farther than northern humanism. Humanism is, indeed, the one subject tha t has recently encouraged forays into the problem of this paper; but although Barren, Devour, Spits, Libeling, and especially Charles Trinkets, among others, have made valuable intrusions to discussion,[2] the problem is still with us, primarily, I think, because we have not fully made up our minds about the meaning of Renaissance humanism.A result of this difficulty has been a tendency to focus special attention on Erasmus as a touchstone for the Renaissance, a role for which?for reasons that will emerge later in this paper?I think he is not altogether suited. It is, however, one measure of the complexity of our subject that we cannot approach the question of the relationship between Renaissance and Reformation without somehow first coming to terms with the implications of humanism. I should like to do so, however, obliquely rather than directly.It seems to me that although humanism, which assumed a variety of forms as it passed through successive stages and was influenced by diffe ring local conditions, was not identical with the more profound tendencies of Renaissance culture, it was nevertheless often likely to give them notable expression, and for reasons that were not accidental but directly related to the rhetorical tradition; whatever their ?227 ? differences in other respects, most recent interpretations of Renaissance humanism have at least identified it with a revival of rhetoric. ] What has been less generally recognized is the deeper significance of this revival. The major reason is, I think, that in our time the term rhetoric has become largely pejorative; we are inclined to couple it with the adjective mere. But for the Renaissance there was nothing shallow about rhetoric. Based on a set of profound assumptions about the nature, competence, and destiny of man, rhetoric gave expression to the deepest tendencies of Renaissance culture, tendencies by no meaner confined to men clearly identifiable as humanists, nor always fully expressed by men who h ave generally been considered humanists.I shall try in this paper to describe these tendencies, which seem to me to have exerted intolerable pressures on central elements in the medieval understanding of Christianity. And I will suggest that similar tendencies underlay the thought of the great Protestant Reformers. Thus the significance of Protestantism in the development of European culture lies in the fact that it accepted the religious consequences of these Renaissance tendencies and was prepared to apply them to the understanding of the Gospel.From this standpoint the Reformation was the theological fulfillment of the Renaissance. I Fundamental to the cultural movements of the Renaissance was a gradual accumulation of social and political changes: an economy increasingly dependent on commerce rather than agriculture; a political structure composed of assertive particular powers; and a society dominated by educated laymen who were increasingly restive under clerical direction and increasingly aggressive in pressing their own claims to dignity and self-determination.A commercial economy and the more and more openly uncoordinated conduct of politics supplied the social base for a new vision of man's place in the world, and of the world itself. Social experience rooted in the land had perhaps encouraged a sense of broad, natural regularities ultimately responsive to cosmic forces and inhibiting to a sense of the significance of change; but the life of a merchant community and the ambitious operations of independent rulers made all experience contingent on the interaction between unpredictable forces and the practical ingenuity and energies of men.Under these conditions the possibility of cosmic order seemed remote, but in any case of little relevance to human affairs; and the obvious rule of change in the empirical world encouraged efforts at its comprehension and eventually ? 228 ? stimulated the awareness of history, that peculiarly Hebraic and Christian?as opposed to Hellenic or Hellenic?contribution to the Western consciousness.Meanwhile new political realities and the claims of laymen undermined the hierarchical conceptions that had defined the internal structure of the old unified order of the cosmos, within which the affairs of this world had been assigned their proper place. [4] It will also be useful to observe at this point that these developments were by no meaner confined to Italy; I will touch briefly at a later point on the implications of this fact for the Renaissance problem.It is not altogether wrong to emphasize the positive consequences of these developments which, by freeing human activity from any connection with ultimate patterns of order, liberated an exuberance that found expression in the various dimensions of Renaissance creativity. Bureaucrat's insight that the autonomy of politics converted the prince into an artist of sorts may require modification; yet the new situation made all human arrangements potentiall y creative in a sense hardly possible so long as the basic principles of every activity were deduced from universal principles.The notion of the state as a work of art points to the general process of colonization and reminds us that the culture of the Renaissance extended far beyond its brilliant art and literature, and was perhaps even more significant in its implications than in its accomplishments. It had, however, another and darker side. It rested on the destruction of the sense of a definable relationship between man and ultimate realities. It severed his connection with absolute principles of order, not so much by denying their existence as by rejecting their accessibility to the human understanding.It deprived him of a traditional conception of himself as a being with distinct and organized faculties attuned to the similarly organized structure of an unchanging, and in this sense dependable, universe. Above all, therefore, it left him both alone in a mysterious world of unp redictable and often hostile forces, and at the same time personally responsible in the most radical sense for his own ultimate destiny. For he was now left without reliable principles and? because the directive claims of the church also depended heavily on the old conceptions?reliable agencies of guidance.These darker aspects of Renaissance culture eventually squired, therefore, a reformulation of Christian belief, and we shall now examine them a bit more closely. Renaissance thought has sometimes been represented as a reassertion of ancient rationalism against the supernaturalism of the Middle Ages. The formulation is, of course, both inaccurate and misleading. In the thirteenth century some intellectual leaders had been notably hospitable to Greek philosophy, and had tried to coordinate it with revelation.But ? 229 ? it was precisely the possibility of such coordination that Renaissance culture?insofar as it differed from what had preceded it?characteristically denied; in this se nse Renaissance thought was less rationalistic (if not necessarily less rational) than that of the Middle Ages. In fact it was inclined to distinguish between realms, between ultimate truths altogether inaccessible to man's intellect, and the knowledge man needed to get along in this world, which turned out to be sufficient for his purposes.Thus the Renaissance attack on scholasticism had a larger implication as well as a specific target; it implied, and occasionally led to, the rejection of all systematic philosophy. From Patriarch, through Salutation and Villa, to Machiavelli, Pompano, ND the Venetians of the later Renaissance, the leaders of Renaissance thought rejected any effort to ground human reflection or action on metaphysics: and at the same time they insisted on the autonomy of the various dimensions of human concern and the relativity of truth to the practical requirements of the human condition.In this sense, although truth was robbed of some grandeur, it was also made more human; and if Aristotle was less and less respected as a vehicle of eternal wisdom, he could be all the more admired as a man. [5] Under such conditions philosophy could evidently contribute nothing to theology; indeed, its virtual effects were likely to be adverse since it encouraged malice and pride. Related to the attack on metaphysical speculation was an attack on hierarchy, which rested ultimately on metaphysically based conceptions of the internal structure of all reality.The repudiation of hierarchy was most profoundly expressed in Nicholas of Cuss's conception of the infinite, which made every entity equally distant from?and thus equally near to?God;[6] a similar impulse perhaps lurks behind Villa's rejection of Pseudo-Dionysus. [7] But partly because the formulations of Susan smacked too such of metaphysics, partly because the problem of hierarchy was peculiarly related to social change, the attack on hierarchy was likely to receive more overtly social expression.It to ok a general form in the effort to substitute a dynamic conception of nobility through virtue for the static nobility of birth,[8] a specific form in the impulse (often expressed in legislation and the practical policies of states)[9] to consider the clergy in no way superior to other men but, on the contrary, as equal in the obligations of citizenship (if generally less competent in practical affairs), at least as alienable to sin, and in as desperate a need for salvation as other men, whom it was their obligation to serve rather than to command.This suggested at least that social order was unrelated to cosmic order, but it also raised the possibility that order per SE was of a kind quite different from what had been supposed. For the age of the Renaissance was by no meaner oblivious to the ? 230 ? need for order, which indeed historical disasters had converted into the most urgent of problems. But its very urgency intensified the necessity of regarding order as a practical rather than a metaphysical issue. Bitter experience seemed to demonstrate that order had to be brought down to earth, where it could be defined in limited and manageable ways.And, as the occasional intrusions of the clergy into politics appeared periodically to demonstrate, the attempt to apply ultimate principles to concrete problems was likely only to interfere with their practical solution. This was a central point not only for Machiavelli and his polities successors; it also molded the numerous constitutional experiments of the Renaissance, with their repudiation of hierarchically defined lines of authority in favor of order through a balance of interests and their appeal to immediate local needs and the right of local self- determination.The best arrangements, in these terms, were not those that most accurately reflected some absolute pattern but those that best served the specific and limited human purposes for which they were instituted. But although a sense of the limitation of the human intellect was basic to the thought of the Renaissance, this negation had a positive corollary in a new conception of the human personality which also seemed to correspond better to the experience supplied by a new social environment.Men whose lives consisted in the broad range of experiences, ontogenesis, and human relationships that characterized existence in the bustling and complicated modern world could no longer find plausible an abstract conception of man as a hierarchy of faculties properly subject to reason; instead the personality presented itself as a complex and ambiguous unity in which the will, primarily responsive to the passions, occupied a position at the center.One result of this conception was to undermine the contemplative ideal; if man's reason was weak but his will strong, he could only realize himself in this world through action, indeed he was meant for a life of action. Another was to reduce suspicion of the body; in the absence of the old psychologica l hierarchy, the body could no longer be held merely base and contemptible. Action required its use, and the new integrity of the personality reduced the possibility of attributing the human propensity to evil primarily to the physical or sensual aspect of man's nature.Human passions now also acquired a positive value, as the source of action. [10] This new anthropology, articulated by Patriarch, Salutation, and Villa, required a reconsideration of the problem of immortality and led eventually to the ardent discussions of the soul in which Pompano figured. It also pointed to the political and historical conceptions of Machiavelli and Caricaturing, who emphasized the primacy of will and passion, as well as to the psychological interests of a host of Renaissance writers. 11] ? 231 ? In addition man was defined as a social being; if he lost one kind of participation in a larger reality, namely his abstract position as a member of the human species in the cosmic hierarchy of being, he, obtained another with, perhaps, more tangible satisfactions: his membership as a concrete individual in the particular human community in which he lived, now an essential rather than an accidental condition of is existence. Thus the values of human community now achieved full recognition.Human virtue was defined not as an abstraction but as a function of relationship with other men; man's active nature was understood to achieve full expression only in a life of social responsibility, and indeed his happiness was seen as dependent on human community. Furthermore, since effective participation in society required some wealth, the conception struck another blow at medieval asceticism. On the other hand the demands of life in society also stimulated a vision of human existence very different from that implicit in the contemplative ideal.For life in society was patently marked by a conflict of opposing interests that could rarely (if men were honest) be identified with absolute good or e vil; and to incessant struggle with other men was added, in social existence, the temptations that inevitably beset anyone who chooses to engage with rather than to withdraw from the world. The life appropriate to men in this world was thus not repose (however desperately one might long for it) [12] but a constant and morally ambiguous warfare, with the outcome ever in doubt. By the same token earthly life had also to be seen as dynamic, as subject to change in all its aspects.Human communities could be seen to rise, flourish, and decay; and the philological investigations of Renaissance humanists supplemented common experience by revealing the general outlines of ancient civilization and thus demonstrating how much had changed during the intervening centuries. [13] They also wrote histories that communicated not only this perspective on the past, with its implication that human culture is not an absolute but relative to its times, but in addition other aspects of the Renaissance vi sion of life: the active and social nature of man, the values of community, the incapability of conflict and change.This vision found its fullest expression in the rhetorical culture of the Renaissance. Humanist oratory was based on the conception of man as a social being motivated by a will whose energies stemmed from the passions. This conception led in turn to a distinctive concern with communication as the essential bond of life in society, as well as to a new human ideal of the well-rounded, eloquent, and thus socially effective man of affairs.The purpose of communication, in this view, could not be the transmission of an absolute wisdom, which the human mind was incompetent to reach, but the attainment of concrete and practical ends. Ђ? 232 ? Such communication had above all to be persuasive; it had to affect the will by swaying the passions, rather than merely to convince the mind; in short it needed to penetrate to the center of the personality in order to achieve result s in visible acts. And the significance of the need for persuasion should also be remarked.It implied a life in society that could not be controlled by authority and coercion through a hierarchical chain of command but depended instead on the inward assent of individuals. It was therefore no accident that the rhetorical culture of Italian humanism achieved its fullest development in republics. In addition the needs of broad communication pointed eventually to the development and use of vernacular languages, a more important concern of Renaissance humanism than has sometimes been recognized. 14] II It should be immediately apparent that this set of attitudes imposed great strains on traditional Catholicism. [1 5] It undermined the effort to base earthly existence on abstract principles identified with divine wisdom, and to relate the visible and changing world of ordinary experience to the invisible and immutable realm of the spirit. Both the comforts in this relationship and its imp lications for the guidance and intro of lower things by higher were seriously threatened.From a Renaissance perspective the arguments by which it was supported seemed at best frivolous, at worst a specious rationalization of claims to power in this world on behalf of a group of men whose attention should be directed exclusively to the next. And behind such suspicions we may also discern the perception of man as primarily a creature of will and passion. In this light intellectual claims were likely to be construed as masks for motives that could not bear inspection; dogma itself might be no more than an instrument of tyranny.In addition, since a contemplative repose now seemed inappropriate to the actual nature of man, as well as a breach of responsibility for the welfare of others, the ideal form of the Christian life required redefinition. Finally, the problem of salvation was transformed. Alone in an ultimately unintelligible universe, and with the more fundamental conception of s in and the problems of its control opened up by the new anthropology, man could no longer count on the mediation either of reason or of other men in closer contact with the divine than himself.His salvation depended on an immediate and personal relation with God. Here it is necessary to pause for a more searching look at one of the key terms of our title: Renaissance . The conceptions I have so far reviewed ? 233 ? have been based largely on developments in Italy, and this would suggest a vision of the Renaissance, or of Renaissance culture, as initially and perhaps primarily an Italian affair.But this audience is well aware that the tendencies I have described were also present in a variety of movements outside Italy, if in somewhat different forms. It is obvious, for example, that later medieval piety exhibited similar impulses; ND that, in spite of the antipathy of humanists to scholastic speculation (though here we need to be more precise about what was actually under attack), t he later schoolmate played a major if largely independent part in bringing underlying assumptions to the surface and in attempting to accommodate theology to them. 16] Perhaps, therefore, the time has come to expand, as well as to make more specific, our conception of what was central to the age of the Renaissance, and also to abandon the traditional contrast between Italy and the North, which seems to me to eve been in some measure the result of a failure to get beneath surface differences.If I have concentrated on Italian thought in this sketch, I have done so partly to bring out the fundamental unity of European spiritual development, partly because the affinities between Protestantism and later Scholasticism have been more regularly a concern of Reformation scholarship than the parallels with the Renaissance in Italy. What is nevertheless increasingly clear is that the process of redefining Christianity to bring it into correspondence with the new assumptions about man and the w orld as gradual, and that it was taking place simultaneously throughout Europe.Largely because of the recent profound book of Charles Trinkets, it is unnecessary to review in detail the process by which the pressures for religious change implicit in the assumptions of Renaissance culture operated among the humanists of Italy. They are already discernible in Patriarch, and they seem to have reached a climax in Lorenz Villa. In a general sense they may be attributed to the special loneliness and despair of men who could no longer regard religious truth as a body of knowledge of the name order as other knowledge that was communicable through similar kinds of intelligible discourse.Nor could the institutional fiddles encouraged by ecclesiastical authority as an alternative to rational theology provide a satisfactory solution to the problem. Not only did the idea of implicit faith clash with the growing sense of individual spiritual dignity among pious laymen; in addition, discredited by its impotence, its worldliness, the presumed irrelevance of its abstract theology, and a sacramental and disciplinary externalities increasingly inadequate to assuage the secularly intense guilt of the age, the church could no longer be regarded as a dependable guarantor of truth. Ђ? 234 ? Thus, driven by a profound yearning for immediate contact with the eternal,[17] the humanists of the early Italian Renaissance moved perceptibly toward a simple religion of grace based on the Scriptures and apprehended by the individual through faith. Patriarch typically began with insights into his own inner conflicts and the discovery that these could only be resolved by throwing himself on God's mercy in a faith that was at once the highest form of knowledge and at the same time different n kind from all other knowledge; confusion on this point seemed to him the most dangerous error.Salutation, concerned as a sterner moralist to protect human freedom and responsibility within a religion of grace, wrestled with the problem of predestination. And with Villa Justification by faith received an even fuller exploration, the role of priest and sacrament in the economy of salvation was correspondingly reduced, and that of Scripture, the Word whose authenticity could be established by philology and which spoke directly to the individual, was enlarged. 18] Corresponding to the distinction between philosophy and faith was the demand or a sharper distinction between the church and the world; the separation of realms in one area seemed to lead naturally to separation in others. In its demands for a spiritual church, the new historicism of the Renaissance collaborated with the insistence of the Italian states on freedom from clerical interference and with their grievances against Rome as a political force. [19] The study of the historical church revealed the spiritual costs of the confusion of realms. 20] At the very least, as men of the Renaissance with some political experience were in a position to know, the effective use of power in the world was always morally ambiguous;[21] and meanwhile the growing participation of popes and prelates in secular politics had been accompanied by an increasing neglect of the spiritual mission of the church. Thus, if reform required a return to the past, the reason was above all that the early church had been true to its spiritual characters. [22] Only a spiritual church, devoted to that which does not change, could stand above history and thus resist decay.Villa's attack on the Donation of Constantine was not an isolated document;[23] it fleets a concern with the church, its earthly role and its spiritual mission, that runs through much of Renaissance historiography, from Muscat at the beginning of the fourteenth century to Machiavelli, Caricaturing, and Far Paolo Carpi. [24] The rediscovery of grace was closely related to the new vision of man; philosophy, as Patriarch recognized, was incapable of converting man at the crucial center of his being. â€Å"It is one thing to know,† he declared, â€Å"another to love; one thing to understand, another to will. What was required was a transformation not merely of the intellect but of the ? 235 ? hole personality, so that Christian conversion would find appropriate expression in a life of love and active responsibility for the welfare of others. And, as in the world, the essential meaner for such a transformation was not rational appeal to the intellect but rhetorical appeal to those deeper levels in man that alone could move the will. Thus Patriarch argued for the superiority over rational philosophers of moral teachers who could sow the love of virtue in the very hearts of men. 25] For Villa rhetoric was thus the only branch of secular learning (except for philology) applicable to theology. 26] The implications of this position for the importance and character of preaching seem clear. A new conception of man was also reflected in a changed conc eption of God, in accordance, perhaps, not only with Renaissance emphasis on man's creation in God's likeness and image but also with Calling's recognition of the reciprocal relationship between man's understanding of himself and his knowledge of God. 27] Like man, God could no longer be perceived as a contemplative being, as Aristotle unmoved mover, operating in the universe not directly but through a research of intermediate powers. [28] Laymen active in the world required a God who was also active, who exercised a direct and vigilant control over all things, like that to which they aspired for themselves.God too had therefore to be perceived as primarily will, intellectually beyond man's grasp yet revealing something of himself? all, at any rate, that man needed to know?in his actions, above all as recorded in Holy Scripture. And from Patriarch's sense of the free, mysterious, and incalculable nature of God,[29] Salutation went on to defend the anthropomorphic representations f G od in the Bible as a form of communication appropriate to men's capacities. [30] Villa was, as one might expect, even clearer that the God of philosophy could not be the God of faith. 31] In spite of all this, it is nevertheless undeniable that the culture of the Italian Renaissance did not culminate in Protestantism, although even on this point our old sense of the immunity of Italy to the impulses of the Reformation is no longer altogether tenable. [32] Yet it remains true that the religious thought of Renaissance Italy remained no more than an incoherent bundle of monumental insights, and it was unable to rid itself of fundamental contradictions; again, however, the contrast with Northern Europe seems hardly absolute.Above all it failed to complete its conviction of man's intellectual limitations, which pushed him only part of the way into the realm of grace, with full conviction of his moral impotence. Even here its vision of man suggests a deepening in the understanding of sin and the human obstacles to salvation; and there is abundant evidence of a pessimistic estimate of the human condition in Patriarch, Salutation, Pogo, Villa, and later, in a different form, in Machiavelli andCaricaturing. Yet Renaissance emphasis on the central importance of the will frequently served chiefly to nourish the moralist that so deeply permeated later medieval piety,[33] contributing both to the notion of Christianity as the pursuit of moral perfection and of the church as essentially a system of government; [34] Renaissance humanism remained, in Lather's sense, Appealing.The consequence was, however, that Renaissance culture in Italy, like Scholastic theology in the north, helped to intensify, from both directions at once, the unbearable tension between he moral obligations and the moral capacities of the Christian that could at last find relief only in either a repudiation of Renaissance attitudes or the theology of the Reformation. But it could not resolve the problem itself, and we must ask why this was so. Part of the explanation is connected with the fact that some among the figures we have cited were lacking in theological interests, while the rest were amateurs whose major activity lay elsewhere.The result was an inability to develop the full implications of their assumptions, which was supplemented by prejudice against intellectual labor too closely resembling the Scholasticism they despised. In addition, closely attached to particular societies in which, traditionally, no distinction was made between Christianity and citizenship, they were unable to ach

The Simpsons †A little Piece of America †Sociology Essay

The Simpsons – A little Piece of America – Sociology Essay Free Online Research Papers The Simpson’s A little Piece of America Sociology Essay The idea of the American home has evolved throughout the hundreds of years of our countries existence. Very often, Americans try to portray their idea of home through television show families. There is one family that quickly comes to mind when the American home is discussed, The Simpson’s. The Simpson’s, even though it is only an animated cartoon show, it is still one of the best representations of what the current standard is for the American home. Some people may believe that the show may be just a figment of creator Matt Greening’s wild imagination. However if it wasn’t, if he has really tried to create the middle-class American home and family through The Simpson’s, then he succeeded with flying colors. The show originally premiered as 30-second fillers for the Emmy Award winning series The Tracy Ullman Show. With the feedback, FOX decided to make it a full time show. The first episode debuted on January 14, 1990. Matt Groening conjured the characters names by naming them after his immediate family, with the exception of Bart, which is an anagram for Brat. (Brief History, 1, 1998) The show consists of five main characters: Homer, the unintelligent father, Marge, the caring mother, Bart, the oldest child who is always making trouble, Lisa, the middle child who is the smartest in the family, and Maggie, who doesn’t speak but is able to communicate by using her pacifier. The Simpson’s live in a regular suburb plainly called Springfield, and no it is not a coincidence that there is a Springfield in every state of the United States of America. This past year, the series surpassed The Flintstones as the longest running animated television series. This is just one of ma ny credits that The Simpson’s have won. The series also received national recognition by receiving the 1990, 1991, 1995 and 1997 Emmy Awards for Outstanding Animated Program. (Brief History, 1, 1998) The real reason for Matt Greening’s creation of The Simpson’s is not exactly known. However, it is somewhat easy to tell why Americans took to the show so easily. Throughout the 90’s, Americans have become very supportive of their freedoms. Freedom of the Press and Speech are very popular items that Americans like to test to make sure that they are still free. Because of this, The Simpson’s has been able to use real life issues throughout their show. Even though The Simpson’s is a cartoon, it should not be taken as strictly a children’s show. The show covers heavily debated issues, such as sex, abortion, gays and lesbians, and racism. A personal example can summarize how people felt about the human body and sex in the 50’s and 60’s. I was at a swim meet in high school and after the swim meet a lot of the time me and my fellow teammates do not want to walk to the crowded locker rooms and change so we do what we call †Å"deck changes.† After I performed this common act I went into the stands and found my father. He told me that he could have never done what I just did. He said that it was not acceptable and that he would be very out of line for doing it. I told him that I had a towel on and asked what the problem was. He simply laughed and I figured out that the times had changed and that it just wasn’t acceptable to change in public. This shows how people used to feel about the body. People were conservative, but with the times people have changed. This conservative attitude carried over into the other â€Å"real† topics that the show covers. Along with serious matters, the show pushes the limits with its many political jokes. Throughout the time when President Clinton was in trouble for the Monica Lewinsky scandal, the show would also make it sown fair share of jokes knocking our current President. In the past, political figures were not made fun of in TV shows; in the 90’s it is different. Different because the public accepted it; people find it extremely amusing to see the nations political figures being made fun of as regular people. It shows that Americans were loosening up their relations between political people, and being able to look at them as regular people too, which is very evident in politics today. Politicians try to connect to people on a friendly level and show people that they are humans as well. There are many reasons as to why The Simpson’s portrays the American home. Normally on sitcom shows, a character is faced with a problem and does not know how to fix it. The character then gets a 30-minute lesson on what they need to do to fix their problem. And finally at the end of the episode the character is happy and so it everyone else on the show. This is a nice way to keep many viewers happy but unfortunately it is not how the real world exits. Problems exist for years, they are not always solved right away and it is ridiculous for a TV show to portray that to its viewers, especially when the viewers are normally influential children. Children need to be taught that everything is not solved right away and that it may take a long time for some problems to be fixed. The Simpson’s does a good job of not ending all of their episodes with all the characters being happy. They show that problems and real life issues are not solved right away and that it can tak e a lot of hard work to get yourself out of a problem. A second reason brings the location of Springfield into play. Many people may not be aware of it, but there is a Springfield in every state. By making the town Springfield Groening is trying to say, â€Å"this family could be any of yours out there watching.† He is explaining that this family may not seem to be exactly like yours and that this house may not look exactly like yours, but it is similar in ways that you may not have noticed. To begin with, the house is yet somewhat simple but contains everything that most American houses have. The main room that is used is the TV room, which is not a surprise because that is where most Americans live a majority of their life. In that room, viewers will most likely find Homer, Bart or Lisa. Homer will normally be cradling a beer and some chips watching football or Bart and Lisa could be rooting on their favorite cartoon show, â€Å"The Itchy and Scratchy Show.† A very fitting quote that explains how many American fee l about TV comes from Homer, he says â€Å"Television – teacher, mother, secret lover.† It is very sad that Americans think of the TV as their teacher and mother, children especially, but it is true. One person that never seems to appear in this room, unless delivering food, is Marge. The kitchen consumes Marge’s life. As much as Americans would like to believe that we have gotten past the 50’s view of the wife in the kitchen way of living, it is not true. In most families the wife or mother will do the cooking while the husband or father watches TV. It is not fair, but Americans have not passed by this way of life. Matt Groening has realized this and continues to keep this image in his show. Although the entire Simpson’s family is the main character, Homer can be looked at as the shows true star. Through his time on the show he has written a book full of unforgettable lines that are hysterical but also demonstrate many issues that are true to the American family and home. For example, Homer says in one episode If you really want something in life you have to work for it. Now quiet, theyre about to announce the lottery numbers. (Homer Simpson’s, 1, 1996) This is a very funny line, but very true. It truly shows the attitude of most Americans, they don’t want to have to work for everything, and they want it laid out for them on a silver platter. Another quote is To alcohol! The cause of and solution to all of lifes problems! (Homer Simpson’s, 1, 1996) Americans run into so many problems because they love to drink, and what better way to forget the problems than drown them away in alcohol. Two topics that are heavily disputed in many epis odes of the Simpson’s are female rights and religion. Homer goes on to explain to Lisa in one episode this: Lisa, if the Bible has taught us nothing else and it hasnt its that girls should stick to girls sports, such as hot oil wrestling and foxy boxing and such and such. (Homer Simpson’s, 1, 1996) This quote deals with many issues. The first line that Homer says shows the attitude of Americans towards religion. It is not saying that the Bible has taught people nothing, but it is trying to show the decline in the popularity of the importance of religion. People do not attend their religious events as much as the past and that is what is being stressed. The second line portrays what many Americans believe what the second job of the female should be. The first is cooking and cleaning, the second is â€Å"foxy boxing.† This sport may or may not exist, but if it did, it would definitely be one of the most popular sports in America. These quotes are merel y a few examples of what Homer and the rest of the supporting cast have to say about some of the heavily debated American issues. Homer, Marge, Bart, Lisa, and Maggie, may not look and talk like all Americans do, but they certainly act and think like Americans do. They may only be cartoon characters, but they may also be the best example of what the home actually is and what goes on inside the walls of most American households. The Simpson’s has a very sarcastic way of portraying the American home and family, and sometimes it may be ugly and somewhat hard to swallow, but it is a very true and fair interpretation of the average American home and family. â€Å"A lot of people praise The Simpson’s because it appears to be closer to what we know of as being a social reality than Happy Days etc. People like it because families are dysfunctional and things do go wrong †¦ Were sick of the treacle solutions.† Dr Ann Waldron Neumann, former tutor in media studies at Latrobe University (The Simpson’s, 1, 1998) Dalgarno, Rose. â€Å"The Simpson’s,† interview by Shoot Magazine (February 1998) Nelms, Daniel A. â€Å"Homer Simpson Home Page.† 12 January 1996. Paakkinen, Jouni. â€Å"A Brief History of The Simpson’s.† Fox 61 Website. 23 December 1999. Research Papers on The Simpson’s - A little Piece of America - Sociology EssayWhere Wild and West MeetEffects of Television Violence on ChildrenHip-Hop is ArtPersonal Experience with Teen Pregnancy19 Century Society: A Deeply Divided EraCapital PunishmentHarry Potter and the Deathly Hallows EssayThe Effects of Illegal ImmigrationThe Masque of the Red Death Room meaningsThe Fifth Horseman

Ramasser - to Pick Up, Gather - French Verb Conjugation

Ramasser - to Pick Up, Gather - French Verb Conjugation The  French verb  ramasser means to pick up or gather. Use the tables below to find simple conjugations for this regular -er verb. Conjugations of Ramasser Present Future Imperfect Present participle je ramasse ramasserai ramassais ramassant tu ramasses ramasseras ramassais il ramasse ramassera ramassait nous ramassons ramasserons ramassions vous ramassez ramasserez ramassiez ils ramassent ramasseront ramassaient Pass compos Auxiliary verb avoir Past participle ramass Subjunctive Conditional Pass simple Imperfect subjunctive je ramasse ramasserais ramassai ramassasse tu ramasses ramasserais ramassas ramassasses il ramasse ramasserait ramassa ramasst nous ramassions ramasserions ramassmes ramassassions vous ramassiez ramasseriez ramasstes ramassassiez ils ramassent ramasseraient ramassrent ramassassent Imperative (tu) ramasse (nous) ramassons (vous) ramassez Verb conjugation patternRamasser is a regular -ER verb

Privacy of Social Media Annotated Bibliography Example | Topics and Well Written Essays - 750 words

Privacy of Social Media - Annotated Bibliography Example The Writing: the works from this publication is a detailed statement which provides directions under the law that emphasizes the need to maintain privacy in the social sites. The websites and social sites are under obligation to protect their customer’s information and not to share them without permission. The Use: This document will help me highlight the law in relation to privacy in the social media.Determann, Lothar. "Social Media Privacy: A Dozen Myths and Facts." Stanford Technology Law Review (2012): 1-14.  The Writer(s): the author is an expert in social media analysis. Publication: this is a publication of the social media privacy from Stanford Technology Law Review. The publication is a recent publication which is valid and up to dateThe Writing: the publication contains 8 myths about social sites. The myths are actual the rights to the consumer who uses the social sites. This article is an educative article drawing its teachings from the law about social privacy in the media.The Use: This article will be useful to me when making an introduction about my research. It will help me highlight some of the rights consumers have over the social sites in the media. The author is the senior research analyst at Pew Internet Project Publication: this is a publication of the social media privacy.   The article is a resent publication from the date. The Writing: the article aims at finding out why most users are restricted to privacy settings while the cases of profile pruning and unfriending people are the rise.

Lectures review Essay Example | Topics and Well Written Essays - 1500 words

Lectures review - Essay Example Moreover, it has also been learnt from the study that brands are categorised into different categories including personal brands, cool brands, kids branding, nation brands and super brands among others. In this regard, according to brand managers, the brand is more than an entity which creates certain amount of awareness, prominence and reputation in the market. Brands play a very important role in the consumer life. Through the brands, customers can easily know about the products which they can purchase. Moreover, brands help the customers to reduce search cost along with helping them to identify the quality. Similarly, brands are very much an important factor for the organisations. It helps the companies to influence the customers and to generate the desired level of revenue. In today’s scenario, brand has emerged as the key term for any organisation. In this world, everything can be branded and branding is helpful for the company to reside in the minds of the customers. In the present scenario, from beer to vacuum cleaners everything can be branded and one of the top branded products is Coca-Cola in the current day context (Slade, 2013). Moreover, from the related study it is observed that according to American Marketing Association, brands and brand management is a tangible symbol that can differentiate from one organisation’s product to another. The main principle of brand management is to recognise strong consumer awareness about the brand. Moreover, brands are emotive to symbolize a promise and generate the uniqueness of idea. Similarly, brand is made distinctive by its positioning, relative to the competition and builds its personality through its images (Slade, 2013). It is further observed from the study that the notion of brand positioning signifies the manipulation of every element of the marketing mix to the segmented audience. In this regard, personality branding is the unique combination of functional attributes and values which hel ps the target audience to identify a company’s strategies. In this scenario, it has been learnt that brand image is the overall impression and the unique set of associations communicated to the public. Moreover, brand awareness refers to the consumer’s ability to recognise the brand under different conditions. Brand positioning facilitates to segment the market as per the consumers’ needs and wants. With the aid of a key focus on brand positioning and awareness, in the global arena McDonald’s, Davis Milling Co and Leo Burnett among others have evolved to be regarded as top brands in the present day context. Moreover, a few of the organisations follow certain key influences of the brand positioning and personality. Brand positioning helps these organisations to identify the competing products and attributes that define the product space. Brand positioning also helps to collect information from a sample of customers about their perception of each of the pro ducts regarding certain relevant attributes. It is also learnt that brand personality follows the five-scale-factor. These factors include sincere, exciting, competent, sophisticated and rugged. In brand personality scale, sincere signifies the brand that is down to earth, honest, wholesome and cheerful about its customers and manufacturers, for example, Kodak and Hyundai. Furthermore, the exciting scale means that the