Business Intelligence System modeling Essay Example | Topics and Well Written Essays - 1000 words

Business Intelligence System demonstrating - Essay Example So as to stay significant in a serious business condition, an association ought to have a solid change the executives procedure that must impact all divisions inside an association. In this plan of action, the board forms, steady procedures and operational procedures are interlinked to maintain a strategic distance from departmental miscommunication. Centralization of data and information is crucial in guaranteeing suitable dynamic procedure and usage of an organization’s strategy (Tennet &Economic gathering, 2005). Exponential Smooth This framework displaying procedure is basic in making future projections that are fundamental for hazard avoidance and creating monetary techniques that can withstand economi9c stuns. A business might be influenced by financial and money related variables that may prompt swelling. In that capacity, it is significant for any business to create PC programs that can use present execution of a business to distinguish future patterns. One of the fundamental ideas that should be applied is triple exponential smoothing. This business demonstrating procedure considers occasional changes while anticipating conceivable business execution. This method examinations the current business patterns and uses them to make future projections. It considers the time variable (t), succession of best time gauge for occasional change (b), occasional adjustment factor arrangement c1, and the normal extent of the determined pattern (c2) (Tennet &Economic gathering, 2005). Information envelopment Information envelopment upgrades profitability. It is fundamental in the board and cost bookkeeping branch of an association. This method is utilized to gauge the profitable proficiency of dynamic units in the association. Information envelopment uses the cost variable, for example, work cost in scanning for the most reduced unit in some random cost yield so as to advance an effective outskirts. Any association that doesn't have a proficient outskirts is considered as insufficient in a serious business condition. Various factors that incorporate nature of administration, number of workers, and wellbeing of the earth can be broke down and contrasted with different organizations all together with decide techniques that can upgrade business execution. The benefit of this procedure is that it has the capacity of obliging a variety of yields and data sources. It is additionally fundamental in computing productivity by permitting the investigation of yield level and size in deciding effect iveness. Cost the board is fundamental for any business since it expands benefit and limits cost. Since one of the main considerations of any business is to expand benefit, information envelopment is valuable since it advances proficiency of costing methods and creating administrative choice dependent on cost bookkeeping information (Tennet &Economic gathering, 2005). Non straight programming This strategy utilizes scientific enhancement in taking care of non direct issues. It applies equities and imbalances frameworks in deciding long haul business endurance methodologies. This method is fundamental in estimating an organization’s salary explanation to decide its productivity. In a run of the mill non-raised issue, it very well may be utilized to enhance a particular cost among various types of costs to decide one that is practical. For example, it can limit transport cost by choosing a vehicle framework that is practical. This procedure is

Arpanet :: essays research papers

The USSR dispatches Sputnik, the principal counterfeit earth satellite. In the late 1960's the U.S. military was urgently terrified of an atomic assault from the Soviet Union. The US framed the Advanced Research Projects Agency (ARPA) inside the Department of Defense to set up a bombproof system to interface army installations. ARPANET's physical arrange was built up in 1969 to empower colleges and research associations to trade data openly. The initial two hubs that shaped the ARPANET were UCLA and the Stanford Research Institute, not long after the University of Utah was added to ARPANET. The Network Control Protocol (NCP) was at first utilized as the ARPANET convention, starting in 1970. By 1971, a sum of 23 hosts at 15 areas were associated with the ARPANET. The following year, the main worldwide associations happened, connecting the University School of London (UK) and the Royal Radar Establishment (Norway) to the ARPANET. The way ARPANET was set up is so that on the off chance that one of the system joins got upset by foe assault, the traffic on it could consequently be rerouted to different connections. Luckily, the Net once in a while has gone under adversary assault. During the 1970s, ARPA too supported further investigation into the uses of parcel exchanging innovations. This included stretching out parcel changing to ships adrift and ground versatile units and the utilization of radio for parcel exchanging. Ethernet was made over the span of investigation into the utilization of radio for parcel exchanging, and it was discovered that coaxial link could bolster the development of information at very quick paces. The advancement of Ethernet was essential to the development of neighborhood systems. The accomplishment of ARPANET made it hard to oversee, especially with the enormous and developing number of college destinations on it. So it was broken into two sections. The two sections comprised of MILNET, which had the military destinations, and the new, littler ARPANET, which had the nonmilitary destinations. On January 1,1983, each machine associated with ARPANET needed to use TCP/IP. TCP/IP turned into the center Internet convention and supplanted NCP (old ARPANET language) totally. On account of TCP/IP MILNET and ARPANET stayed associated through a specialized plan called IP (Internet Protocol); which empowers traffic to be steered from one system to another as important. All the systems associated with the Internet speak IP, so they all can trade messages. Despite the fact that there were just two systems around then, IP was intended to take into account a huge number of systems. A bizarre reality about the IP configuration is that each PC on an IP organize is similarly as skilled as some other, so any

Why Study Energy at SIPA COLUMBIA UNIVERSITY - SIPA Admissions Blog

Why Study Energy at SIPA COLUMBIA UNIVERSITY - SIPA Admissions Blog If you ever wonder when renewables will play a larger role in America’s energy mix? How does fracking impact our social ecological and financial systems? Will the U.S. export Liquefied Natural Gas (LNG) or curtail its oil consumption in the coming years? If you are interested in answering these questions and pursuing a career in the energy industry, then SIPA is the right place for you. SIPA’s Energy and Environment concentration is shaping up to be one of the most comprehensive energy programs in the country. The concentration is designed to give students a nuanced understanding of global and domestic energy policies and provides a rigorous training on energy fundamentals and global energy markets. Students admitted into the program are required to take a combination of policy and finance classes that provide the necessary training to solve complex energy issues. From professor Travis Bradford’s Energy System Fundamentals course, to Jonathan Chanis’ Geopolitics of Oil and Natural Gas, energy classes at SIPA prepare students for real world challenges. In these classes you learn about the important role finance and economics play in shaping our energy landscape and how policy influences our decision making as consumers. The program’s leadership clearly understands that students need to walk away with a tangible skill set and require that energy concentrators take other classes such as Corporate Finance, The Economics of Energy, Energy Modeling, U.S. Energy Policy, all of which are classes that build on the foundational principles of the energy sector. As a complement to classroom learning, SIPA recently launched the Center on Global Energy Policy. This center serves a platform for students to exchange ideas with some of the industry’s leading experts. Jason Bordoff, the center’s current director and former Senior Advisor to President Barack Obama, has managed to bring high caliber speakers such as Ernest Moniz, U.S. Secretary of Energy; Ryan Lance, CEO of Conoco Phillips; Mayor Michael Bloomberg, among others. Other prominent speakers such as Carlos Pascual, Special Envoy and Coordinator for International Energy Affairs, U.S. State Department and Irik Wærness, Chief Economist, Statoil are slated to address SIPA’s student body in the coming months. But the effort to create the nation’s top energy program is not just being led by the SIPA administration. Students also play a critical role in enriching the Energy and Environment program. The student run organization, SEA does an outstanding job at organizing weekly roundtable discussions with industry experts. The hour-long interactions offer students the opportunity to directly engage and network with energy practitioners and better understand how classroom concepts apply to the real world, which adds tremendous value to the student experience. As the world continues to struggle with global energy issues, many elements tied to the energy sector will remain unclear to us, from policy uncertainties, to technological advancements, to developing responsible business practices. In midst of all this ambiguity, one thing is clear to me, and that is SIPA’s commitment to training tomorrow’s energy leaders and attracting the world’s most talented minds.  The amount of resources and human energy invested in this program will make SIPA the premiere school to study energy issues in the coming years. The question the administration will have to answer, is can SIPA train enough students before major industry decisions are made in the next 10 to 15 years?

The Wisdom Of Learning And Drive - 1657 Words

The Wisdom of Learning to Drive Learning something new can be a frightening experience; especially for a sixteen year old high school student who has not really experienced life until now; yet, I was filled with an enormous amount of anticipation and eagerness as I learned to drive for the first time. Without a doubt I had a lot of fears, I would wreck the car, resting in the back of my mind. Months earlier, I had read a report published in a magazine, and I knew that statistically one out every three teens has an accident in the course of their first year of driving, but I was determined not to be one of those statistics on my first day. I kept telling myself â€Å"I am not going to crash; I am not going to crash; I am not going to crash.† I was trying to convince myself there was nothing to it, that driving was easy, but I knew there was no way around it; I had to overcome my fears in order to gain my independence and freedom. The ability to drive myself places would give me my individuality, even if I did have to have an adult passenger with me while driving. But to a sixteen year old kid; if I could drive I would be free to navigate the world, and the possibilities would be endless. I would transcend into adulthood. Determined to show my mother that I was ready to take the car and adventure out on my own; I climbed into the driver seat of our four door white Toyota Corolla and slammed the door behind me. I fastened my seat beat across me. I felt really self-assured as IShow MoreRelated The Relation Between Learning and Wisdom796 Words   |  4 PagesRelation Between Learning and Wisdom nbsp; But arent love of learning and love of wisdom the same? Socrates asks Glaucon in Book II of Platos Republic. Yes, the same, Glaucon answers. And the dialogue passes on to the next point. Today, outside utopia one might question whether these two are the same, since we so often see the one pursued in the absence of the other. In an essay of no more than 750 words, take up the problem of the relation between learning and wisdom. nbsp; For manyRead MoreHow Can Love Saves One From Death?877 Words   |  4 Pagestricking the mind and soul into believing that happiness will be permanent once it has been achieved when in fact it never truly can be. It creates a frustration that in turn drives the lover to love and the beloved to learn from the lover. Thus, the truest, perhaps most immortal love can be achieved only through the love of wisdom and virtue instead of happiness. The idea that loving only one person almost never results complete spiritual satisfaction can be understood by considering the dire implicationsRead MoreBlue Ocean Strategy1658 Words   |  7 Pagesfor a Chinese project; the project named Wisdom online focus on the E-learning of English teaching in China. 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I personally agree with Tom Robbins when he describes the six qualities needed for wisdom. For instance, in the novelRead More Mind Muscle Vs. Mind Mush1680 Words   |  7 Pagesthe masses are utterly contemptible. They are incapable of abstract thinking and uninterested in any fact outside the circle of their immediate experience. Their behavior is determined, not by knowledge and reason, but by feelings and unconscious drives. (Huxley, 1958, p.3) If Hitler looked at mankind today with his opinion be the same? Would he succeed at moving the masses to the deplorable deeds as he once succeeded in doing? The instinctive answer would be no, of course not; but, there exist

Essay on Workplace Violence - 1670 Words

According to the Bureau of Justice Statistics (BIS), workplace violence affects 1.7 million people each year. The Bureau of Labor Statistics’ Census of Fatal Occupational Injuries (CFOI) reported 11,613 workplace homicide victims between 1992 and 2006. Averaging just under 800 homicides per year, the largest number of homicides in one year occurred in 1994, while the lowest number occurred in 2006 (CDC). This has become a serious concern and companies now have to take a stand to protect their employees as well as the organization. Workplace violence can have a damaging effect on a company. A company can suffer serious implications if they don’t introduce policies in the workplace that protect employees from becoming a target. Families†¦show more content†¦When someone is pushed against a wall, the potential to detonate is high. Everyone have their limits; however, this does not validate the right to go around shooting and killing people. Even though there are times that the burden might seem too hard to bear, there are always other avenues to consider. Sometimes there are fundamental issues that might affect individuals that cause them to ignite. The existing state of the economy has definitely affected people in a negative manner. There have been a considerable amount of lay-offs due to the current recession. This in itself can affect someone’s state of mind and cause them to retaliate against a company. People are at their boiling points and have no outlet or means of income. Financial or emotional stress can limit a person’s ability to deal with problems. Every day we are informed of the rise in unemployment and the inability to get jobs. Dissatisfied employee’s may return to his or her former place of employment after being terminated and commit murder or some other violent act. A number of these employees are upset because they have no job, finances, or means of income to support their loved ones. Some may ask c an you blame them. This type of violence is displayed daily. A perfect example of this type of violence occurred at a Publix store in March 2010. A supermarket meat cutter was shot and killed in his car outside the store by aShow MoreRelatedWorkplace Violence And The Workplace2844 Words   |  12 PagesWorkplace Violence statics across the United States of America have been on a steady rise each year since the early 1990’s. Reports have consistently shown in recent years that than an average of 500 homicides and 1.5 million assaults occur each year in America, in the workplace. With those types of statics on the rise in America it’s clear that a Workplace Violence Program is essential to the health, welfare, safety, and security of our employees in the workplace. 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Workplace Violence accounted for more than two (2) million violent Crimes annually from 1992-1997 (Kaufer 1-2). In this research paper I will provide an overview of workplace violenceRead MoreEssay on Workplace Violence620 Words   |  3 PagesWorkplace Violence Workplace violence can be defined as any action that can threaten the safety of an employee, impact the employees psychological or physical well being, or cause damage to a companys property. Workplace violence is not often talked about, but it does kill people. In the last decade it has become one of the leading causes of deaths in the workplace. The University

Nietzsche on Power Free Essays

The rise of science placed a strain on religion’s ability to retain its credence. Science had demonstrated an unprecedented ability to explain concepts that were once mysteries. This ability began to efface the dominion and power of the Christian God, and this led to the existentialist idea that man lives alone in the world and must rely only on himself. We will write a custom essay sample on Nietzsche on Power or any similar topic only for you Order Now According to Nietzsche, this occurrence places power squarely in the hands of man, and the possession of this power leaves him with the ability to exert it over himself as well as others. One of the main ideas behind Nietzsche’s works is that the human individual constantly intends and strives toward wielding this power over others. Even actions that appear altruistic are really sparked by a rooted desire to control the person for whom the act is performed. Nietzsche advocates the fundamental egoism of all persons, declaring the focus of all human conceptions to be centered on the desire of that particular individual to dominate in a given situation. Even the evolutionary aspects of man’s position within the environment manifests the individual’s need to wield power: growth from youth to adulthood involves an increase of power and a decrease in subordination; the desire for upward social mobility represents this as well. According to Nietzsche, the need for power is an instinctive drive that is the end for which all pleasure-seeking actions strive. Yet Nietzsche also identified a need that humans have to control themselves—and this he conceived as the desire for internal power. Here is where Nietzsche’s truest interest in power lay. These themes can be demonstrated in his use of aphor isms and elaborations of these throughout his works Daybreak, the Gay Science, Beyond Good and Evil, and the Will to Power. The Judeo-Christian antagonism (indeed the antagonism of all religions) represents one example on earth of the power relations (struggle) of which Nietzsche writes. In Daybreak, he writes: â€Å"the ship of Christianity threw overboard a good deal of its Jewish ballast† (40). Ironically, the idea represented in the aphorism â€Å"God is dead† describes the modern scientific supplanting of the Judeo-Christian view that God is ultimately responsible for the molding of the individual (Zupancic, 6). The scientific explanations of the universe—the Copernican revolution which challenged and toppled the geocentric view—weakened the idea that the anthropomorphic God was any longer (or ever was) in charge of the destiny of the universe. Essentially one of Nietzsche’s â€Å"power relations,† this struggle left each individual entity on the earth dependent on its own actions to take it through time. This has become one of the catalytic ideas that gave birth to the notion of internal power that drives man. This power has been expressed by Nietzsche in the form of self mastery, which develops in a complicated cycle, both as a result of and in accordance with the instinct. Though this important instinct arises out of the inward self-creation of the man, Nietzsche also acknowledges another type of instinct that drives men toward a different kind of power: domination. In the work The Will to Power Nietzsche points out the symbolism that can be found in the how states and societies have been constituted. The drive for power, he writes, undergirds the hierarchical nature of the organizations within each state. Societal classes demonstrate ways in which people have succeeded in gaining power over others. This again identifies another concrete example of power relations within the human world. The members of higher classes (which have acquired wealth) dominate in a situation where the other members of society look to them for their wages. Money represents buying power, without which people cannot live. By this reasoning, individuals who acquire their wages from these powerful members of the upper class look toward these moguls for their very sustenance. This is the manifestation of the power that, according to Nietzsche, all men instinctively seek. Yet even in this example where people appear to seek mastery over others, one can detect an example of the desire for internal power. Persons who must do the bidding of the rich in order to gain hold of the buying power that facilitates their continued existence—these persons recognize that others exert power over them. Their desire for upward mobility represents a desire to have that control returned to them, and this appears to be possible only simultaneously with having the power to control others. This can thus be seen as a dual drive toward dominance and independence. In Nietzsche’s opinion it is this self-mastery that represents the truest power. The picture of the ascetic monk who denies himself physical and aesthetic pleasures for the purpose of subduing his desires and mastering himself demonstrates more power than the warriors who plunder other tribes and nations. On a deeper level, Nietzsche describes the inner workings of the human mind as a conflict of several wills that compete for power within the individual. He writes the following: â€Å"Suppose nothing else were ‘given’ as real except our world of desires and passions, and we could   not get down, or up, to any other ‘reality’ besides the reality of our drives–for thinking is merely a relation of these drives to each other† (Beyond, 36). People’s wills (or desires) often conflict with each other, and thoughts, Nietzsche explains, are the vehicles of the desires; it is via thought that desires identify themselves, and the mind is their battlefield. The ability to master oneself is essentially the ability of one thought to rise up and become the dominant will, mastering all the others. Nietzsche expresses this idea also in his book Beyond Good and Evil, the title of which is essentially a description of the heights attained by those who have achieved the highest level of self mastery. He writes that such a person becomes â€Å"the man Beyond Good and Evil, the master of his virtues, the superabundant of will† (Beyond, 212). His will to create himself overflows, and he finds his own way toward morality and virtue through his own journey of self discovery. This journey involves a complex interplay of consciousness, subconsciousness, and instinct. Instinct comes about through a process in which consciousness of the outside world gathers knowledge that is taken in and absorbed into the mind in a kind of internalization process. The depth at which these internalized principles rest within the individual causes them to rank higher than the prevailing principles of the day. And the fact that the individual creates them him/herself places him or her in the powerful position of self-master. The hierarchical nature of the instincts themselves determines a way in which Nietzsche classes men according to their degree of control over themselves. The person who has attained an existence beyond good and evil is said to be supramoral, and this is the one who has fortified his internal power. It is in comparison to this person that Nietzsche is driven to classify lesser men. Such men are those who might be seen as stuck in the routines of life. They are bound by a herding instinct that is inherited rather than created. This hereditary instinct comes into the possession of not one but a plethora of individuals whose behaviors begin to demonstrate that they can no longer accurately be called individuals. They possess no mastery over themselves that allows them to create their own being with its own virtues and morals to dictate or inform their actions. Instead, their actions and motives are carbon copies of a million others who have, like themselves, passively accepted the norms of their society. Nietzsche’s idea of self-mastery and individualism is again made visible in his declaration that societies have caused passions to be laid to rest, whereas individuals who have distinguished themselves by developing internal power have contributed to the progress of the human race. He expresses this idea in the passage, Nowadays there is a profoundly erroneous moral doctrine that is celebrated especially in England: this holds that judgements of ‘good’ and ‘evil’ sum up experiences of what is ‘expedient’ and ‘inexpedient.’ One holds that what is called good preserves the species, while what is called evil harms the species. In truth, however, the evil instincts are expedient, species-preserving, and indispensable to as high a degree as the good ones; their function is merely different (The Gay Science, 74). Even evil persons, Nietzsche explains, have done more good for humanity than society itself with all its conformity and low-tiered hierarchical power. He argues that even powerful (though evil) individuals have given others something worthwhile: they have provided the means of comparing and contrasting between extremes in ways that perform dialectically to take knowledge and morals to higher heights. These persons who have instinctively created their own morals through a systematic mastery of themselves give more power to humanity than those who conform and expend no energy in the pursuit of more powerful selves. The empowered individuals have done this through adding to the variety of knowledge (of good and evil) and creating new avenues and alternatives for self-mastering persons. Nietzsche’s regard for what he considered the power of the self-mastering individual eclipsed that of what he viewed as the general power struggle that often ensued from power relations. The self-made individual demonstrates an industry through which he is able to create his own morals and fabricate the instinct that will lead him toward those morals. Such a man Nietzsche considers to have transcended good and evil by entering into a morality created at first through consciousness, but later sublimely through the subconscious. This man, in Nietzsche’s opinion, has truly achieved power of a type that goes beyond the mere control of others, as it has attained the much more difficult goal of self-control. Works Cited Nietzsche, Friedrich. Beyond Good and Evil. 1886. trans. R.J. Hollingdale. New York:   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   Penguin, 1973. —. Daybreak: Thoughts on the Prejudices of Morality. (Cambridge Texts in the History   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   of Philosophy. Cambridge: Cambridge UP, 2003. —. The Gay Science: with a Prelude in Rhymes and an Appendix of Songs. New York:    Vintage/Random House, 1974. —. The Will to Power. 1888. trans. Walter Kaufman and R.J. Hollingdale. New York:   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   Vintage Books, 1967. Zupancic, Alenka. The Shortest Shadow: Nietzsche’s Philosophy of the Two (Short   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   Circuits). Cambridge: MIT, 2003 How to cite Nietzsche on Power, Essay examples Nietzsche on Power Free Essays The rise of science placed a strain on religion’s ability to retain its credence. Science had demonstrated an unprecedented ability to explain concepts that were once mysteries. This ability began to efface the dominion and power of the Christian God, and this led to the existentialist idea that man lives alone in the world and must rely only on himself. We will write a custom essay sample on Nietzsche on Power or any similar topic only for you Order Now According to Nietzsche, this occurrence places power squarely in the hands of man, and the possession of this power leaves him with the ability to exert it over himself as well as others. One of the main ideas behind Nietzsche’s works is that the human individual constantly intends and strives toward wielding this power over others. Even actions that appear altruistic are really sparked by a rooted desire to control the person for whom the act is performed. Nietzsche advocates the fundamental egoism of all persons, declaring the focus of all human conceptions to be centered on the desire of that particular individual to dominate in a given situation. Even the evolutionary aspects of man’s position within the environment manifests the individual’s need to wield power: growth from youth to adulthood involves an increase of power and a decrease in subordination; the desire for upward social mobility represents this as well. According to Nietzsche, the need for power is an instinctive drive that is the end for which all pleasure-seeking actions strive. Yet Nietzsche also identified a need that humans have to control themselves—and this he conceived as the desire for internal power. Here is where Nietzsche’s truest interest in power lay. These themes can be demonstrated in his use of aphorisms and elaborations of these throughout his works Daybreak, the Gay Science, Beyond Good and Evil, and the Will to Power. The Judeo-Christian antagonism (indeed the antagonism of all religions) represents one example on earth of the power relations (struggle) of which Nietzsche writes. In Daybreak, he writes: â€Å"the ship of Christianity threw overboard a good deal of its Jewish ballast† (40). Ironically, the idea represented in the aphorism â€Å"God is dead† describes the modern scientific supplanting of the Judeo-Christian view that God is ultimately responsible for the molding of the individual (Zupancic, 6). The scientific explanations of the universe—the Copernican revolution which challenged and toppled the geocentric view—weakened the idea that the anthropomorphic God was any longer (or ever was) in charge of the destiny of the universe. Essentially one of Nietzsche’s â€Å"power relations,† this struggle left each individual entity on the earth dependent on its own actions to take it through time. This has become one of the catalytic ideas that gave birth to the notion of internal power that drives man. This power has been expressed by Nietzsche in the form of self mastery, which develops in a complicated cycle, both as a result of and in accordance with the instinct. Though this important instinct arises out of the inward self-creation of the man, Nietzsche also acknowledges another type of instinct that drives men toward a different kind of power: domination. In the work The Will to Power Nietzsche points out the symbolism that can be found in the how states and societies have been constituted. The drive for power, he writes, undergirds the hierarchical nature of the organizations within each state. Societal classes demonstrate ways in which people have succeeded in gaining power over others. This again identifies another concrete example of power relations within the human world. The members of higher classes (which have acquired wealth) dominate in a situation where the other members of society look to them for their wages. Money represents buying power, without which people cannot live. By this reasoning, individuals who acquire their wages from these powerful members of the upper class look toward these moguls for their very sustenance. This is the manifestation of the power that, according to Nietzsche, all men instinctively seek. Yet even in this example where people appear to seek mastery over others, one can detect an example of the desire for internal power. Persons who must do the bidding of the rich in order to gain hold of the buying power that facilitates their continued existence—these persons recognize that others exert power over them. Their desire for upward mobility represents a desire to have that control returned to them, and this appears to be possible only simultaneously with having the power to control others. This can thus be seen as a dual drive toward dominance and independence. In Nietzsche’s opinion it is this self-mastery that represents the truest power. The picture of the ascetic monk who denies himself physical and aesthetic pleasures for the purpose of subduing his desires and mastering himself demonstrates more power than the warriors who plunder other tribes and nations. On a deeper level, Nietzsche describes the inner workings of the human mind as a conflict of several wills that compete for power within the individual. He writes the following: â€Å"Suppose nothing else were ‘given’ as real except our world of desires and passions, and we could   not get down, or up, to any other ‘reality’ besides the reality of our drives–for thinking is merely a relation of these drives to each other† (Beyond, 36). People’s wills (or desires) often conflict with each other, and thoughts, Nietzsche explains, are the vehicles of the desires; it is via thought that desires identify themselves, and the mind is their battlefield. The ability to master oneself is essentially the ability of one thought to rise up and become the dominant will, mastering all the others. Nietzsche expresses this idea also in his book Beyond Good and Evil, the title of which is essentially a description of the heights attained by those who have achieved the highest level of self mastery. He writes that such a person becomes â€Å"the man Beyond Good and Evil, the master of his virtues, the superabundant of will† (Beyond, 212). His will to create himself overflows, and he finds his own way toward morality and virtue through his own journey of self discovery. This journey involves a complex interplay of consciousness, subconsciousness, and instinct. Instinct comes about through a process in which consciousness of the outside world gathers knowledge that is taken in and absorbed into the mind in a kind of internalization process. The depth at which these internalized principles rest within the individual causes them to rank higher than the prevailing principles of the day. And the fact that the individual creates them him/herself places him or her in the powerful position of self-master. The hierarchical nature of the instincts themselves determines a way in which Nietzsche classes men according to their degree of control over themselves. The person who has attained an existence beyond good and evil is said to be supramoral, and this is the one who has fortified his internal power. It is in comparison to this person that Nietzsche is driven to classify lesser men. Such men are those who might be seen as stuck in the routines of life. They are bound by a herding instinct that is inherited rather than created. This hereditary instinct comes into the possession of not one but a plethora of individuals whose behaviors begin to demonstrate that they can no longer accurately be called individuals. They possess no mastery over themselves that allows them to create their own being with its own virtues and morals to dictate or inform their actions. Instead, their actions and motives are carbon copies of a million others who have, like themselves, passively accepted the norms of their society. Nietzsche’s idea of self-mastery and individualism is again made visible in his declaration that societies have caused passions to be laid to rest, whereas individuals who have distinguished themselves by developing internal power have contributed to the progress of the human race. He expresses this idea in the passage, Nowadays there is a profoundly erroneous moral doctrine that is celebrated especially in England: this holds that judgements of ‘good’ and ‘evil’ sum up experiences of what is ‘expedient’ and ‘inexpedient.’ One holds that what is called good preserves the species, while what is called evil harms the species. In truth, however, the evil instincts are expedient, species-preserving, and indispensable to as high a degree as the good ones; their function is merely different (The Gay Science, 74). Even evil persons, Nietzsche explains, have done more good for humanity than society itself with all its conformity and low-tiered hierarchical power. He argues that even powerful (though evil) individuals have given others something worthwhile: they have provided the means of comparing and contrasting between extremes in ways that perform dialectically to take knowledge and morals to higher heights. These persons who have instinctively created their own morals through a systematic mastery of themselves give more power to humanity than those who conform and expend no energy in the pursuit of more powerful selves. The empowered individuals have done this through adding to the variety of knowledge (of good and evil) and creating new avenues and alternatives for self-mastering persons. Nietzsche’s regard for what he considered the power of the self-mastering individual eclipsed that of what he viewed as the general power struggle that often ensued from power relations. The self-made individual demonstrates an industry through which he is able to create his own morals and fabricate the instinct that will lead him toward those morals. Such a man Nietzsche considers to have transcended good and evil by entering into a morality created at first through consciousness, but later sublimely through the subconscious. This man, in Nietzsche’s opinion, has truly achieved power of a type that goes beyond the mere control of others, as it has attained the much more difficult goal of self-control. Works Cited Nietzsche, Friedrich. Beyond Good and Evil. 1886. trans. R.J. Hollingdale. New York:    Penguin, 1973. Daybreak: Thoughts on the Prejudices of Morality. (Cambridge Texts in the History    of Philosophy. Cambridge: Cambridge UP, 2003. The Gay Science: with a Prelude in Rhymes and an Appendix of Songs. New York:    Vintage/Random House, 1974. The Will to Power. 1888. trans. Walter Kaufman and R.J. Hollingdale. New York:   Ã‚   Vintage Books, 1967. Zupancic, Alenka. The Shortest Shadow: Nietzsche’s Philosophy of the Two (Short Circuits). Cambridge: MIT, 2003 How to cite Nietzsche on Power, Essay examples

Robert Frost Essays (730 words) - Robert Frost, Birches,

Robert Frost There are probably three things that account for Robert Frosts poetry. In his poems, he uses familiar subjects, like nature, people doing everyday things and simple language to express his thought. His poems may be easy to read, but not necessarily easy to understand. Almost all of Frosts poems are hiding a secret message. He easily can say two things at the same time. For example, in The Road Not Taken, Frost talks about being a traveler, but the hidden message is about decisions in life. In lines 19 and 20, he expresses that he did the right thing, by choosing to go down the path that made the difference. Also, in Birches, lines 48-59, it shows that the poem is about being carefree. Frost wishes he could be like the boy swinging from the birch trees. The poem sets the picture of a boy swinging from the tree branches, but he really is talking about being carefree. He says that earth is the right place for love. He says that he doesnt know where he would like to go better, but he would like to go swinging from the birches. Another example of symbolic description comes from the poem, Desert Places; he talks about how he will not be scared of the desert places, but of the loneliness. He is scared of his own loneliness, his own desert places. Most of Frosts poems are about nature. All three of the mentioned poems are about nature. In The Road Not Taken, he talks of the woods and paths to follow (line1). Also, in Birches, he talks of the birch tree, and winter mornings (line 7). He also talks about rain and snow (line8-11). In Desert Places, he talks of woods and snow covering the ground (line 1-5). He shows the relationship between nature and humans. As in Tree at My Window, the beginning of the poem shows the intersection between humans and nature (lines 3-12). But the end suggests there are differences that separate them (lines 13-16). In Birches, he talks of the trees and sunny winter mornings (line 7). He also talks of the suns warmth, and how it melts the snow (line 10-12). The poem, Desert Places, talks of snow falling into a field, and covering the weeds (line 1-4). It also talks about animals lairs being smothered in the snow (line 5-6). Which is ironic considering that deserts are hot, and it does not snow there. Frosts simple, yet creative language is used in two ways. He can stir up your worst fears, or provoke a fantasy. The reader can put to terms our own fearful fantasy. In Once by the Pacific, he uses a scheme of starting with a storm, but it turns out to be more than just a storm (line 1-5). It turns out to be mysterious, because something doesnt like the way the shore is backed by the cliff, or the way the continent backs the cliff (line 7-9). It even gets more mysterious in the lines that follow; it talks of dark intent (line 10). It said someone should prepare for rage, because more than ocean water will be broken (line12). Frost uses simple word to describe some complicated things. He takes the fears within himself and distributes them into the environment all around him. The words he uses are easier to understand than other poets words are. Reading a poem by Frost is not as confusing as some poets, but trying to understand the hidden meanings are the most difficult. Trying to figure out any poem is difficult, but Frosts are unique. Bibliography Frost, Robert. Birches. Literature:Reading Fiction,Poetry,Drama, and The Essay. Robert DiYanni. Boston:McGraw,1998. 669-70. --Desert Places. Literature:Reading Fiction,Poetry,Drama, and the Essay. Robert DiYanni. Boston:McGraw, 1998. 679. --Once by the Pacific.Literature:Reading Fiction, Poetry, Drama and the Essay. Robert DiYanni. Boston:McGraw, 1998. 676. --The Road Not Taken. Literature:Reading Fiction,Poetry,Drama,and the Essay. Robert DiYanni. Boston:McGraw, 1998. 513. --Tree at my Window. Literature:Reading Fiction,Poetry,Drama,and the Essay. Robert DiYanni. Boston:McGraw, 1998. 677.