Macbeth Essay Essay Example for Free

Macbeth Essay Essay Shakespeare uses ghosts and witches into many of his plays and work. But in no other play did he make them so horrible and demon like as he did the witches in Macbeth. The way in which they were described, made Macbeth a popular play. Superstition is a very shrewd belief in the supernatural. Supernatural is an attribute to some force beyond scientific understanding or the laws of nature. When it is referred to as the supernatural, then it means supernatural appearances or events. Both of the two terms that I have just explained, superstition and supernatural, are present a lot of the time during the play Macbeth, and many of the supernatural events which occur during the play tend to lead into other happenings. The witches are actually an important part of the play and the supernatural, because they start the play along with the supernatural. At the beginning of the play, Shakespeare sets the scene for the witches by using thunder and lightening and naming location of the scene A Desolate Place. Upon the heath and there to meet Macbeth The witches announce that they will meet with Macbeth upon a heath. They then disappear into filthy air as mysteriously as they arrived. Later in the play, Banquo refers to the witches exit as the earth hath bubbles, as the water has, and these are of them what he means by this is that the witches can disappear in the same way as bubbles do. In the first scene the supernatural theme is present due to the witches being there. They speak of Macbeth and involve him in supernatural matters, and we can tell that they influence him, and this also blooms as the play develops. The words that the witches use are also of a supernatural nature. Some link together sometimes in a chant like way, such as Fair is foul, and foul is fair, and this sounds rather unpleasant and evil. We can also blame them for some of the things that happen later on in the play which are involved in the downfall of Macbeth. Later in the play Macbeth is found echoing some of the phrases that the witches have used. This occurs just before the witches give their predictions to Macbeth and Banquo. This could be coincidence, but could also be because they have influenced him. Therefore, they could have influenced him in what to do, and what he does is evil. This is a good example of how the supernatural leads to his downfall. The main turning point in the play is when Macbeth meets with the witches when he is with Banquo and when the predictions are made. Macbeth is told that he shall be the thane of Glamis, then the than of Cawdor and shall then go on to be King. We can tell that he is interested as the first thing that he says after these predictions have been made is Stay, you imperfect speakers. Tell me more, which is meant to make Banquo and the audience to think that he does not believe them, but tells the witches to carry on as he is curious as to what they have to say, but they vanish and we know that he has taken them seriously as he desperate for them to come back. Banquo has a different view and says The instruments tell us truths; win us with honest trifles, to betray in deepest consequence. What Banquo means by this is that the witches may have only told them their possible future so that they act on what they have been told. By saying this, Banquo is implying that the witches have evil intentions. Banquo advises Macbeth to steer clear o the witches and what they have said, but he ignores him as he is greedy and over ambitious. This is where we know that the supernatural has influenced Macbeth and has begun to change him. At the time of the predictions Macbeth was already Thane of Glamis, and was shortly made the Thane of cawdor. This made him believe that the predictions were true. Macbeth believed that if the first two predictions were correct, the third prediction would also be correct. Lady Macbeth also helped Macbeth become a victim of his own destiny. She was behind him during the murder of King Duncan and was the reason for Macbeth doing it because she continued to assure that all would turn out in their favour. She also made him feel guilty and like a wimp by saying Art thou afeard and live a coward in thane own esteem. This is quite an important thing as she is questioning his masculinity. Macbeth is at this time known as a warrior, and when he is faced with this comment he is going to try and prove it wrong. She can also be found using witchcraft when she asks the spirits to change her into a fearless, ruthless human being making her able to help Macbeth in killing Duncan. She says Unsex me here and Come you spirits which shows that she would be able to influence what Macbeth does, like the witches can. As the play continues we can see that they grow apart and Macbeth decides to make more important decisions on his own and does not include her. As I have already said, the witches build up a large part of the supernatural in the play, but other elements add to this, so we can not put it all down to the witches. Although they were responsible for directing Macbeth in the killing, and the hallucinations may have encouraged him, a character who was close to him was also involved, Lady Macbeth. However, when Macbeth murdered Banquo, and Macduffs family, they were his own decisions. I think that he went solo because all of the predictions had been achieved, and now the supernatural has abandoned him. Before he could have blamed it on the supernatural but when he took matters into his own hands he was to blame. Macbeth starts to arouse suspicion as soon as he starts making decisions for himself and so, this is why he ends up dead because Banquo suspects him. You could say that all of the deaths in Macbeth were caused by the supernatural, because the witches had quite a lot to do with Macbeth, and the Murder of Duncan was directed by witchcraft. Macbeth was provoked by the witches and pressurised by his wife, who we know used witchcraft at some time during the play, and did carry out the actions herself, but we could say that it is not his fault. However, the witches may have just been making suggestions and so; Macbeth never had to follow them. After this of course, the murders are down to one man, Macbeth. I think that the supernatural does indeed lead to Macbeths downfall, but really, he is to blame, and becomes a monster. I think that the main reason is his own ambition.

Radio waves :: essays research papers

Science Competition Space Timeline This below is my timeline of space it should explain the many theories of how the universe came to be. It should explain about how galaxy was formed and what stage our star; the sun is in at this point in this present moment. The Time Line will take you from the moment it was created to the moment it will die. It will show each step in as much detail as I can find. The Big Bang Theory I am going to start the timeline with the big bang theory as people/scientists believe that it was at this point at which our universe was created The diagram below shows the early stages of the universe after the big bang. I am going to show you step by step how each stage happened and what it meant. The short section of the timeline below shows the short period of time, 300 million years after the big bang. Stage 1 The Big Bang-The universe began with an explosion that generated space and time, as well as all the matter and energy the universe has and will ever hold. For a small fraction of a second, the universe was an infinitely dense, hot fireball. The present theory described a peculiar form of energy that could suddenly push out the fabric of space. On a rare occasion, a process called "Inflation" can cause a vast expansion of space filled with this energy. The inflationary expansion could only be stopped when this energy had transformed into matter and energy as we know it. - Stage 2 Universe Shaped- After inflation, one millionth of a second after the Big Bang, the universe continued to expand but not nearly as quickly as it had done. As it expanded, it became less dense and cooled down. The most basic forces in nature were discovered: first gravity, then the strong forces then the weak followed by the electromagnetic forces. By the first second, the universe was made up of elementary (basic) particles and energy basic elements such as: quarks, electrons, photons, neutrinos and less familiar types. These particles smashed together to form protons and neutrons. Stage 3 Basic Elements Formed- 3 seconds after the universe had shaped Protons and neutrons came together to form the nuclei of simple elements such as: hydrogen, helium and lithium. It took another 300,000 years for electrons to be captured into orbits around those nuclei to form stable atoms.

Mongol invasion on the Muslim world

The Mongols entered history as just one among a number of nomad tribes on the steppes of central Asia. The rise of the Mongols and the beginnings of the Mongol conquests arose out of a dramatic shift from such disunity to unity, and it was achieved through the personality and military skills of one man. In all probability he was born in 1167. He was given the name of Temuchin. The nomad world he entered was a fierce and unforgiving one of rivalry and survival skills. Like all Mongol children, Temuchin learned to ride with great skill and to handle a bow and arrows. After an eventful younger life his thoughts turned towards the opportunity of defeating his rivals and taking control of the unified Mongol tribes. Many years of warfare followed, the decisive victory being Temuchin's defeat of the Naimans. In 1206 a grand assembly was called at the source of the Onon River. A white standard symbolizing the protective spirit of the Mongols was raised. Its nine points represented the newly unified Mongol tribes. The gathering then proclaimed Temuchin as Genghis Khan (‘Universal Ruler') (Turnbull, 2003). Before we turn to the Mongols beliefs and their attitudes towards the religions of others, some general observations are in order. We cannot take it for granted that the motives for, or indeed character of, â€Å"conversion† in the thirteenth century will be identical with those we would recognize today—or certainly those which would meet with the approval of the purist. In particular, such motives might have more to do with political, diplomatic or economic considerations than with inner conviction. We should be wrong to emphasize the individualistic over against the communal, the internal over against the outward form of law or cultic practice, and the profoundly personal transformation over against the adoption of additional cultural norms. For instance, the Uighur conversion to Manichaeism in the late eighth century had owed something to economic relations with Sogdian merchants, and it has also been called—like the Khazar afghans adoption of Judaism—â€Å"a declaration of ideological independence.† (Jackson, 2001) Like earlier steppe rulers, the Mongol qaÄÅ'ans presided over public debates between representatives of different faiths. The impulse behind these events is unclear. In a recent article, Richard Foltz points out that the effect of the whole policy was to make mischief, but he stops short of suggesting that the aim was to divide and rule. It has been proposed that a debate took place at the point when the sovereign meditated a change of religious allegiance. There may be some truth in this: Juwaynis account of the conversion of the Uighurs some centuries previously, indeed, appears to be based upon the idea that such debates were always the means of bringing the ruler to a new faith. But we cannot discount the possibility that one purpose was entertainment—that the public religious disputation, in other words, was the intellectual counterpart of the bloody gladiatorial conflicts which the Mongols staged between captured enemy soldiers (Fiey, 1975). Lastly, the frontiers between different faiths were not impermeable. â€Å"Shamanism† was itself an amalgam, and we occupy no vantage point that enables us to distinguish some pristine model from accretions that might have attached themselves to the Mongols' beliefs in the few centuries preceding the rise of Chinggis Khan (Franke, Herbert 1994). A syncretistic approach had long been the hallmark of the nomads religious beliefs; it is reflected in the Secret History of the Mongols, where elements from the mythical history of the early Turks, the Khitans and other steppe and forest peoples are appropriated and integrated into the Mongolsown origin myths (Amitai-Preiss, 1996). Intent as the Mongols may have been on sharing the world only with subjects, they were also compelled to share it with a plethora of spirits, often malevolently inclined and in any case termed â€Å"demons† by Western European writers. When Rubruck's little group in 1253 passed through a difficult stretch in the Tarbaghatai range, his guide asked the friars to chant a prayer that would put the demons to flight. Diagnosis of the activity of these invisible powers, and if possible their harnessing for good purposes, was the job of the shamans; and there is no dearth of testimony that by the middle decades of the thirteenth century Mongol rulers manifested a heavy dependence upon shamans and fortune-tellers. Shamanistic activities are geared to influencing conditions in this life, not to securing an after-life. The Mongols ancestral beliefs and practices and the great world religions, in other words, were valid for different spheres: hence the â€Å"tolerant† policy of the Mongol qacans, to which we shall return (Elias, 1999). So it was not at all incongruous that a Mongol sovereign or prince should make some formal gesture towards, say, Christianity or Islam while continuing to observe the â€Å"shamanistic† practices of his forebears: Rubruck saw even those of Mà ¶ngke's wives who had no knowledge of the Christian faith venerating the cross (Charpentier, 1935). We do not have to see this as some kind of celestial insurance, as if any of the several faiths with which the Mongols were confronted might embody the Truth and so it was advisable to court them all, although the idea finds support in a speech ascribed to Qubilai by Marco Polo. On leaving the camp of the Mongol prince Sartaq, Rubruck was told, â€Å"Do not call our master a Christian: he is not a Christian; he is a Mongol.† (Heissig, 1980) Although he goes on to say that â€Å"they regard the term Christendom as the name of a people† (i.e. presumably the Franks of Europe), it is doubtful whether this necessarily supports DeWeese's contention that religion in Inner Asia was a communal affair. It may well have been so; but Rubruck (whose interpreter was proverbially inadequate) could easily have misunderstood the reason for the warning, and a different explanation comes to mind. We should notice that on several occasions the Mongol terms for religious specialists seem to have been interpreted as denoting the religious community as a whole. Rubruck, for instance, employs the Mongol word toyin (Chinese daoren, â€Å"man of the path,† i.e. Buddhist priest) as a designation for the Buddhists (â€Å"idolators†) in general (Fennell, 1983). And the use of erkeÄÅ'à ¼n (â€Å"Christian priest†) betrays a similar confusion in the thirteenth-century sources. This might explain the apparent bewilderment of the Qacan Gà ¼yà ¼g at Innocent IV's request that he become a Christian and the anger in the camp of the Mongol general Baiju over the same injunction on the part of Ascelin. The QaÄÅ'an Mà ¶ngke, too, objected when Rubruck was misrepresented as having called him a toyin. It is possible that with one exception the Mongolian lexicon recognized only religious specialists and contained no word for the respective religious community en masse. The exception was the Muslims who confronted Chinggis Khan in the shape of the powerful KhwÄ razmian Empire. Here two words were available: sartacul, employed in the Secret History to designate the KhwÄ razm-shÄ h's subjects, and dashman (from Persian dÄ nishmand, literally â€Å"learned man†), which denoted the Muslim religious class. But to the best of our knowledge the language contained no word for â€Å"Christian† or â€Å"Buddhist,† as opposed to erkeÄÅ'à ¼n or toyin for priest/monk. Even in the late thirteenth century Persian authors in the Mongol empire equated â€Å"Christian† (Persian: tarsÄ ) with â€Å"Uighur† on account of the large number of Christians among that people (Allsen, 1994). At what juncture â€Å"Shamanism† merits being called a religion, it is difficult to say. It has been proposed that in any consideration of the religious beliefs and practices of Inner Asian peoples we need to distinguish between â€Å"popular† cultic practice—â€Å"folk religion, † as Heissig calls it —and what has been termed â€Å"Tenggerism, † centered on the sky-god, i.e. those beliefs and practices associated with a monarchy based on divine sanction. DeWeese is skeptical, and sees the dichotomy as between, not two competing levels of religious thought and ritual, but â€Å"imperial† and â€Å"domestic† styles of evoking essentially the same system of religious values and practices (Amitai, 2001). A clash between the aspiring steppe emperor and the representative of popular traditions might, nevertheless, provide a framework within which we can locate the downfall of Teb Tenggeri (Kà ¶kà ¶chà ¼), the shaman who had been instrumental in Chinggis Khan's enthronement but had then got above himself and was eliminated. RashÄ «d al-DÄ «n seems to suggest that Teb Tenggeri had a following among the ordinary Mongols, who were ready to believe in his spiritual accomplishments. The difficulty with this scenario is that it was Teb Tenggeri who invoked Heaven's mandate and Chinggis Khan who disregarded it (Bundy, 1996). The notion that the early thirteenth-century Mongols worshipped the supreme sky-god, Tengri (Tenggeri), has been challenged on the basis of the way in which the term tenggeri is used in the Secret History, the only Mongolian narrative source that has come down to us. But Anatoly Khazanov makes the plausible suggestion that the Mongols were experiencing the pull of monotheism, as Tengri took on more of the attributes of the omnipotent God. Indeed, a shift is visible during the early decades of the conquest period, to judge from the comments of contemporary observers. The Mongols believed in one God, creator of all things visible and invisible, though they did not worship Him, as was fitting, reverencing idols instead. Subsequent observers, at any rate, were ready to class the Mongols as monotheistic. Rubruck assumed that they had acquired monotheism from the Uighurs. â€Å"You are not a polytheist,† Qadi HamÄ «d al-DÄ «n SÄ biq SamarqandÄ « told Qubilai Qacan during the clampdown on Islamic observance in China in the 1280s, â€Å"because you write the name of the great God at the head of your edicts (yarlighs)† (Jackson, 1994). This development, of course, made it easier for representatives of the different confessional groups to claim the Qacan as one of their own. Reference: Allsen, Thomas T. â€Å"The Rise of the Mongolian Empire and Mongolian Rule in North China.† In CHC. Vol. 6: Alien Regimes and Border States, 907–1368, eds. H. Frank and D. Twitchett. Cambridge, 1994, pp. 321–413. Amitai, Reuven. â€Å"The Conversion of Tegà ¼der Ilkhan to Islam.† JSAI, 25 (2001), pp. 15–43. Amitai-Preiss, Reuven. â€Å"Ghazan, Islam and Mongol Tradition: A View from the MamlÃ… «k Sultanate.† BSOAS, 59 (1996), pp. 1–10. Bundy, David. â€Å"The Syriac and Armenian Christian Responses to the Islamification of the Mongols.† In Medieval Christian Perceptions of Islam: A Book of Essays, ed. John Victor Tolan. New York and London, 1996, pp. 33–53. Charpentier, Jarl. â€Å"William of Rubruck and Roger Bacon.† In Hyllningsskrift tillà ¤gnad Sven Hedin pak hans 70-akrsdag den 19. Febr. 1935. Stockholm, 1935, pp. 255–67. Elias, Jamal J. â€Å"The Sufi Lords of Bahrabad: Sa'd al-Din and Sadr al-Din Hamuwayi.† Iranian Studies, 27 (1994), pp. 53–75. Endicott-West, Elizabeth. â€Å"Notes on Shamans, Fortune-tellers and yin-yang Practitioners and Civil Administration in Yà ¼an China.† In The Mongol Empire and Its Legacy, eds. R. Amitai-Preiss and D.O. Morgan. Leiden, 1999, pp. 224–39. Fennell, John. The Crisis of Medieval Russia 1200–1304. London, 1983. Fiey, J.M. â€Å"Iconographie syriaque: Hulagu, Doquz Khatun †¦et six ambons?† Le Musà ©on, 88 (1975), pp. 59–68. Foltz, Richard. â€Å"Ecumenical Mischief under the Mongols.† CAJ, 43 (1999), pp. 42–69. Franke, Herbert. From Tribal Chieftain to Universal Emperor and God. The Legitimation of the Yà ¼an Dynasty. Sitzungsberichte der bayerischen Akademie der Wissenschaften, phil.-hist. Klasse, 2. Munich, 1978 [Reprinted in H. Franke. China under Mongol Rule. Aldershot, 1994]. Heissig, Walther. The Religions of Mongolia. Tr. Geoffrey Samuel. London, 1980. Jackson, Peter. â€Å"Christians, Barbarians and Monsters: The European Discovery of the World beyond Islam.† In The Medieval World, eds. Peter Linehan and Janet Nelson. London, 2001, pp. 93–110. Jackson, Peter. â€Å"Early Missions to the Mongols: Carpini and His Contemporaries.† In Hakluyt Society. Annual report for 1994, pp. 14–32. Stephen Turnbull, 2003. Genghis Khan & the Mongol Conquests, 1190-1400, Routledge            

History and Development of St. Peter Lifeplan Essay

Francisco à ¢Ã¢â€š ¬Ã…“Tatayà ¢Ã¢â€š ¬Ã‚  Bautista had learned to deal with lifeà ¢Ã¢â€š ¬Ã¢â€ž ¢s hardship at an early age. He lived in a small farmland and worked as a carpenter and farmer in San Mateo and dreamt of a better future after a dayà ¢Ã¢â€š ¬Ã¢â€ž ¢s work sitting on top of a carabao. He grew up into a man fiercely determined to succeed. His triumphs over the impediment that he encountered and his immeasurable trust in God were his source of strength and guidance as he worked his way up making his dream a reality. B. Planning Stage Being the known carpenter in their place, the family members of the person who passed away asked him to make casket because during that time, only those who belong to well-known and wealthy families could afford to buy caskets from the casket manufacturing companies. Mr. Bautista saw the discrimination between those who belong to the poor and wealthy families with regards to the quality of funeral services they get when they die. So when he got a small capital to start with, he and his beloved wife Basilisa à ¢Ã¢â€š ¬Ã…“Nanayà ¢Ã¢â€š ¬Ã‚  Roque-Bautista founded St. Peter Life Plan, Inc. in Pampanga to cater to the needs of the the poor at the price they can afford. Upon the establishment of their business, they have the following information: VISION The St. Peter Group of Companies are Death Care Experts, the choice of every Filipino in the delivery of world-class Death Care services à ¢Ã¢â€š ¬Ã¢â‚¬Å" a progressive partner in nation building. MISSION As Death Care Experts and responsible citizens, we commit to improve the quality of life of St. Peterians, their stakeholders and the Filipino people. VALUES The key to the long-term success of St. Peter is how well every member of the organization embraces their Corporate Values. * God-centered à ¢Ã¢â€š ¬Ã¢â‚¬Å" As St. Peterians, they are prayerful, sincere, moral and committed in promoting the Word of God, enjoying, loving and consistently modelling a true St. Peterian way of life. * Excellence à ¢Ã¢â€š ¬Ã¢â‚¬Å" Equipped with a winning attitude and resolved to be the best, they commit to achieve peak performance and to stretch their limits through personal and professional development in order for them to offer all they do for the glory of God. * Teamwork – St. Peterians are supportive, assertive, reliable and open to diversity. They build enthusiasm and draw their energies from each other. Their sense of family unites them to become Death Care experts. * Integrity – They are committed to be honest, transparent, credible and to do what is right before God and the country. They are what they value. * Customer Service â₠¬â€œ They serve each other. They believe that everyone is a customer. It is their commitment to the plan holders, internal and external partners to be reliable-prioritizing their needs and to innovate their services. * Employee Satisfaction – Engaging their employees, associates, colleagues and partners to bring out the best in them. They are committed to care for their employeeà ¢Ã¢â€š ¬Ã¢â€ž ¢s welfare, growth and development for that brings about a solid sense of proprietorship and pride in what they do. * Professionalism – As St. Peterians, they are objective, disciplined, ethical, respectful, fair and just in all their dealings. They present themselves well in their appearance and words. II. GROWTH AND DEVELOPMENT The incessant efforts and fortitude of Francisco Bautista bore fruit when he established another company which later on provide world-class Death Care Service- the St. Peter Memorial Chapels, Inc. The main location of the said business is located at No. 296 Quezon Avenue, Roxas District, Quezon City. St. Peter Life Plan, Inc. continued to grow until it became known nationwide. They established high-class buildings with complete facilities on different regions and provinces of the country in order to give the satisfaction-maximizing services to their customers. They hired more employees with higher salaries than before to manage their businesses and branches. With over 40 years of experience in Death Care on 2005, St. Peter Life Plan, Inc. had branches and mortuary tie-ups, or affiliations with funeral service companies in every major city and key areas all over the Philippines. It led the industry by ranking first in gross sales in the life plan category of the pre-need industry selling over 25,000 plans in 2003. On April 27, 2010, the St. Peter Mega Chapel in Cebu City was launched. It is the newest and one of the largest funeral complex in Visayas. It is strategically located at the New Imus Street near Ayala Cebu Centre. This Mega Chapel is a spacious and fabulous building with an ambiance which is close to a 5-star Hotel and features amazing architectural designs and a relaxing atmosphere. It features spacious and elegant viewing rooms, a caske showroom and a state-of-the-art crematorium that uses hi-tech and eco-friendly cremation machines. A room which can hold more than 350 visitors, St. Peter Mega Chapel can be an alternative reception venue for any occasion. With its excellent facilities and genuine customer service, ST. Peter Chapels is truly world-class. Since its inception in 2006, a total of two hundred ninety four St. Peterian Embalmers have passed the Embalmerà ¢Ã¢â€š ¬Ã¢â€ž ¢s Licensure Examination through the Embalmerà ¢Ã¢â€š ¬Ã¢â€ž ¢s Licensure Program of St. Peter Chapels. It aims to professionalize the embalming profession not only in every St. Peter Chapels but also in the Philippine DeathCare Service industry. III. THE PRESENT SITUATION St. Peter now operates three (3) elite memorial chapels in the heart of commercial district of Quezon City, Cebu City and Davao City which have been providing professional and traditional services to the public for over 42 years. Currently, there are more than 200 St. Peter Chapels ready to serve the public with superior quality memorial services nationwide. St. Peter Life Plan Inc. has also St. Peter Cremation Plan now with the office located at Quezon City. St. Peter Chapel is one of the seven distinguished winners of the 2012 Asian Funeral Expo (AFE) Awards, the premier award for the funeral industry across the Asia-Pacific region. Saint Peter Life Plan, Inc. continues to excel in its role in society as being The DeathCare Experts, by maintaining its leadership in the DeathCare industry and in product development in the market such as Customized At-Need and Pre-Need Packages, Death Event Management and similar Pre-Need Plans. On top of its superb DeathCare services, St. Peter Chapels is also known for its innovative value-added services collectively referred to as the St. Peter eServices, specially: 1. eBurol (online viewing), 2. eLibing (online interment)à ¢Ã¢â€š ¬Ã¢â€ž ¢ 3. Timeless Tribute (life-story audio-visual presentation) and, 4. St. Peterà ¢Ã¢â€š ¬Ã¢â€ž ¢s Gate (memorial networking site). The St. Peter Group of Companies always strive to provide reliable and outstanding DeathCare services not just for the Filipino but also for any nationality who will be needing immediate services anytime and anywhere in the Philippines. The St. Peter Group of Companies continues to support its employees by providing them opportunity for their professional growth and development. The Management Development Program (MDP), dubbed as à ¢Ã¢â€š ¬Ã…“Unlad Talentoà ¢Ã¢â€š ¬Ã‚ , is designed to help St. Peter employees to better understand the business environment and further sharpen their knowledge, skills and attitude towards different areas of management. MDP is a ten-month long program of courses in the Masters of Business Administration curriculum and is facilitated by Mr. Albert Buenviaje, Dean of the Ateneo Graduate School of Business and also the St. Peter MDP Program Director. This year, fifty participants from various St. Peter Chapels and offices nationwide were carefully selected to undergo this learning opportunity. As part of the companyà ¢Ã¢â€š ¬Ã¢â€ž ¢s value for employee satisfaction, a new healthcare program was launched to respond to the needs of SPLPI employees to face family illnesses safely and with confidence. All employees will continue to receive exactly the same health benefits with the bonus of access to safe and affordable healthcare benefits for their qualified dependents. The company takes care of hospital bills. St. Peter Life Plan, Inc. is taking another step forward to help eliminate the effects of El NiÃÆ' ±o and greenhouse gases. St. Peter, with the support of Green Earth Foundation, Inc. (GELFI) launches à ¢Ã¢â€š ¬Ã¢â€ž ¢Ãƒ ¢Ã¢â€š ¬Ã¢â€ž ¢Soul Treesà ¢Ã¢â€š ¬Ã¢â€ž ¢Ãƒ ¢Ã¢â€š ¬Ã¢â€ž ¢ a carbon off-setting program which aims to plant new trees and save our environment. This program represents their care for Mother Nature with strong commitment to protect it. It aims to further provide public awareness on the importance of a holistic approach to agro forestry and community development through actively engaging in re-forestration most especially to areas most impacted by deforestation. St. Peter employees and officers take part in planting a total of 70,000 trees in Luzon as the Soul Trees Project begins. Another St. Peter initiative to reduce carbon dioxide emission is the conversion of their Suburban hearses from Petrol to Liquefied Petroleum Gas (LPG) operated engines. ST. Peterians also actively advocate Earth Hour à ¢Ã¢â€š ¬Ã¢â‚¬Å" a global event organized by World Wide Fund. It encourages households and businesses to turn off their non-essential lights and other electrical appliances for one hour to raise awareness towards the need to take action on climate change. IV. FUTURE PLANS The company dreams to continue their success and prosperity for decades to come. At this point in time, St. Peter Life Plan, Inc. plans to expand the business by adding more branches all over the Philippines to extend and further improve their services to every Filipino home. V. FINDINGS Basically, St. Peter Life Plan Inc. now has four kinds of business: The Life Insurance Plan; the Casket Manufacturing Business which is located in Pampanga; the St. Peter Chapels that provides funeral services; and the Crematory business. Based on the previous information, St. Peter Life Plan, Inc. began as a small business operated by a carpenter-farmer named Francisco Bautista. From a small business, it evolved into a larger business and became a company. It became known from the different places in the Philippines and became more successful and progressive.

Beat or Beatnik essays

Beat or Beatnik essays Beats and Beatniks - two terms, conventionally related, but worlds apart in actuality. They represent almost total opposites and yet they are linked in the American conciousness in as intimate a way as possible. And what better way to study something than by comparing it to its opposite? And in that study we shall find and define two roles that, though entwined, are drastically different. The term beat was first used by Jack Kerouac in 1948 while talking to his friend Clellon Holmes: "So I guess you might say we're a beat generation." Holmes later wrote an article for the New York Times Magazine, entitled "The Beat Generation," saying: "The origins of the word 'beat' are obscure, but the meaning is only too clear to most Americans. More than mere weariness, it implies the feeling of having been used, of being raw. It involves a sort of nakedness of mind, and, ultimately, of soul; a feeling of being reduced to the bedrock of consciousness. In short, it means being undramatically pushed up against the wall of oneself. A man is beat whenever he goes for broke and wagers the sum of his resources on a single number; and the young generation has done that continually from early youth." ('This Is the Beat Generation':Despite its excesses, a contemporary insists, it is moved by a desperate craving for affirmative beliefs. By CLELLON HOLMES. New York Times. New York, N.Y.: Nov 16, 1952. pg. SM10, 4 pgs) Soon Ginsberg and Kerouac were emphasizing the "beatific" qualities of the word, making of it a mystical, transcendental experience. Ginsberg explained, "The point of Beat is that you get beat down to a certain nakedness where you actually are able to see the world in a visionary way, which is the old classical understanding of what happens in the dark night of the soul." (Scumacher, Dharma Lion, p. 261) Howl led the way; Kerouac's On the Road followed with unprecedented media attention; Burroughs' Naked Lunch, banned and vilified, brok...

WTO's restraint- fail to help improve China's human rights status Research Paper

WTO's restraint- fail to help improve China's human rights status through international trade regulation - Research Paper Example Chinese administration pledged to increase transparency, to safeguard the WTO member nation’s intellectual property rights in China and to reorganise their legal setup. Many supporters for China’s WTO membership buttressed that China’s WTO membership would bring freedom and human rights and the rule of law into China but some others vehemently raised serious doubts about China’s WTO membership would bring such outcomes. (Ching 3). Whether China’s accession to WTO has come at a cost to the trustworthiness of WTO itself? Is China is butchering the WTO? Given the China’s poor governance and state capitalism, the effect of China’s failure to adhere with WTO regulations is composited by the WTO’s relative incapability to deal efficiently with a commercialised state focussed economy such as China’s. The WTO regime presumes rule of law and transparency which in China’s case, it is obviously absent. This research essay wil l mainly focus how WTOs restraints have failed to improve China's human rights status through international trade regulation and the various means and ways to make China to respect human rights obligations under International law. China, WTO and Human Rights Obligations Being a communist nation, China is still building a rule-of-law system, and its residents are now having started to repose confidence on its court system and its law enforcement agencies. However, China is still far away from fulfilling the objectives of the International Covenant on Economic, social and Cultural Rights (ICESCR) and the International Covenant on Civil and Political Rights (ICCPR). Nonetheless, much progress has been accomplished in the human rights area in the last three decades in China, and definitely a certain momentum has been kicked off. (Hillebrand 3). Despite of accession to WTO and ratification of ICESCR , some common varieties of abuses are found in China even today like customary hukou resi dential system , labour violations of Chinese migrant construction workers , Women’s rights violations , practices of child labour and discrimination against disabled persons. The UN Committee on CESCR gave a final observation on China in 2005 expressing concerns over human rights infringements in China. It is observed that there exists human rights infringement in the People’s Republic of China (PRC) which remains widespread and systematic. It is alleged that the Chinese government prolongs to restrain dissenting beliefs and upholds political control over the Chinese legal setup. The human rights abuses of the Chinese government officials often go unchecked due to the lack of accountability of the Chinese Communist Party and the Chinese government. (Julie 16). As of date, China has signed about 25 international human rights instruments, which include six core human rights conventions. As of June 2009, China is yet to sign or ratify the International Convention on the Rights of All Migrant Workers and Members of their families. (Arnold 152). ICESCR was ratified by the China in 2001, and thereby China promised to guarantee the right to work and also make sure there exists good working environment. The UN committee of ICESCR in its concluding remarks mentioned that China must make available resources so that there could be independent and regular examination of health and safety conditions and sanctions against employers who do not adhere to safety norms. (Julie 23). The major portion of international law emanates from multilateral or bilateral treaties entered between states enveloping a vast variety of varied fields. There is an absence of centralised court system implementing international law and to the conflicting each treaty can offer for its own enforcement

Diagnosis and Simulation PDA SIM Strategies Essay

Diagnosis and Simulation PDA SIM Strategies - Essay Example This paper illustrates that the speed of microprocessors is increased by two times what it was after about eighteen months. Therefore, sustenance of hardware investments tends to be tainted with uncertainty, especially in the context of most developing economies, where returns on this type of investments might not be immediately forthcoming. B2B marketing strategy might not be immediately very profitable, as there will probably be some more inherent costs, even though some profit is expected, which will help in the company’s actual financial situation. It is essential to start thinking about producing and marketing new products with the same characteristics which the actual consumers need. The products that the customers want to be on the market should be concentrated on, rather than continuing to offer the same customized products. The performance was much better on this run than the first two. The author implemented a B2B marketing strategy and created new segments for the c ontinued sale of the PDAs. The researcher also assigned relevant resources to profitable segments, and although there are some costs involved in this strategy, he believes that this is a very effective strategy, and will improve the company’s finances in the long run. This run was more effective than the last, probably due to the fact that the author adopted a more evolutionary and modular design technique. He thinks the improvement came about because the X7 handheld was priced about the same as the competition, even after the adjustments to make it more desirable had been made