Marketing Report Essay

Marketing Report Essay Marketing Report Essay Contents Title Page Aims and objectives†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦. 2 Introduction†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦. 2 Methodology†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦ 3 Primary research†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦. 3 Secondary research†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦.3 Findings/further research†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦. 4 Timescale†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦.. 4 Job description†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦ 5 Attracting candidates†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦ 5 Who makes the decision†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦.. 5 Selecting techniques†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦. 5 Making the decision†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦.. 5 Reference and checking†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦.. 5 Induction†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦. 6 Legal aspects†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦ 6 Conclusion†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦ 6 Analysis of strength and weakness†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦... 7 Recommendation†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦. 7 References†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦.8 Aims and Objective This report sets out ‘Ministry of Justice’ (MOJ) recruitment and selection process. The reports main objective is to provide details of primary and secondary research on how job description should be set in order to attract right candidates through advertising. The report explains different ways in which the ministry may advertise its vacancies, which department is put into consideration first when vacancy arises and what are the stages once a candidate is selected. Further more, the report rectifies the strength and weaknesses of the Ministry’s recruitment and selection process and of sets out recommendations for improvement. Introduction Ministry of Justice are one of the largest government departments, employing around 76,000 people. Their work is to protect the public and reduce offending, and to provide a more effective, transport and responsive criminal justice system for victims and the public. Ministry of Justice is responsible for courts, prisons, probation service and attendance centres justice system. They also work in partnership with the other government departments and agencies to reform the criminal justice system. The report will be covering the procedures of recruitment and selection of the best candidates suited for the post. The report will further more cover the facts, is the departments is following CIPD rules and regulations while recruiting. Methodology Primary research Primary research is based on an interview conducted with a member of the Ministry of Justice, who is also a HR Business Partner. The ministry’s first priority is to attract employee from within the department and selecting the candidates most suited to the post. Documentation has been produced internally by HR department in consultation with key stakeholders and customers Ministry of Justice (MOJ) works with across government department to ensure best practice in recruitment and selection. Part of best practice is centralised policy team which considers ACAS best practice and rolled out to all government department including MOJ. OJ Recruitment process guiding principles Merit- means the appointment of the best available person, no one should be appointed to a job unless candidates are competent to do it and the job must be offered to the person who would do it best. Fair- means there is no bias in the assessment of candidates. Selection processes must be objective, impartial and applied consistently. Open-means that job opportunities must be advertised publicly and potential candidates given reasonable access to information about the job and its requirements and about the selection process. Staff will receive appropriate guidance and training ones they are recruited. Secondary research The Ministry recruitment programme will be derived from human resource plan, which will specify the number of

Probabilities and Liars Dice

Probabilities and Liars Dice Many games of chance can be analyzed using the mathematics of probability. In this article, we will examine various aspects of the game called Liar’s Dice. After describing this game, we will calculate probabilities related to it. A Brief Description of Liar’s Dice The game of Liar’s Dice is actually a family of games involving bluffing and deception. There are a number of variants of this game, and it goes by several different names such as Pirate’s Dice, Deception, and Dudo. A version of this game was featured in the movie Pirates of the Caribbean: Dead Man’s Chest. In the version of the game that we will examine, each player has a cup and a set of the same number of dice. The dice are standard, six-sided dice that are numbered from one to six. Everyone rolls their dice, keeping them covered by the cup. At the appropriate time, a player looks at his set of dice, keeping them hidden from everyone else.   The game is designed so that each player has perfect knowledge of his own set of dice, but has no knowledge about the other dice that have been rolled. After everyone has had an opportunity to look at their dice that were rolled, bidding commences. On each turn a player has two choices: make a higher bid or call the previous bid a lie. Bids can be made higher by bidding a higher dice value from one to six, or by bidding a greater number of the same dice value. For example, a bid of â€Å"Three twos† could be increased by stating â€Å"Four twos.† It could also be increased by saying â€Å"Three threes.† In general, neither the number of dice nor the values of the dice can decrease. Since most of the dice are hidden from view, it is important to know how to calculate some probabilities. By knowing this is it easier to see what bids are likely to be true, and what ones are likely to be lies. Expected Value The first consideration is to ask, â€Å"How many dice of the same kind would we expect?† For example, if we roll five dice, how many of these would we expect to be a two? The answer to this question uses the idea of expected value. The expected value of a random variable is the probability of a particular value, multiplied by this value. The probability that the first die is a two is 1/6. Since the dice are independent of one another, the probability that any of them is a two is 1/6. This means that the expected number of twos rolled is 1/6 1/6 1/6 1/6 1/6 5/6. Of course, there is nothing special about the result of two. Neither is there anything special about the number of dice that we considered. If we rolled n dice, then the expected number of any of the six possible outcomes is n/6. This number is good to know because it gives us a baseline to use when questioning bids made by others. For example, if we are playing liars dice with six dice, the expected value of any of the values 1 through 6 is 6/6 1.   This means that we should be skeptical if someone bids more than one of any value.   In the long run, we would average one of each of the possible values. Example of Rolling Exactly Suppose that we roll five dice and we want to find the probability of rolling two threes. The probability that a die is a three is 1/6. The probability that a die is not three is 5/6. Rolls of these dice are independent events, and so we multiply the probabilities together using the multiplication rule. The probability that the first two dice are threes and the other dice are not threes is given by the following product: (1/6) x (1/6) x (5/6) x (5/6) x (5/6) The first two dice being threes is is just one possibility. The dice that are threes could be any two of the five dice that we roll. We denote a die that is not a three by a *. The following are possible ways to have two threes out of five rolls: 3, 3, * , * ,*3, * , 3, * ,*3, * , * ,3 ,*3, * , * , *, 3*, 3, 3, * , **, 3, *, 3, **, 3, * , *, 3*, *, 3, 3, **, *, 3, *, 3*, *, *, 3, 3 We see that there are ten ways to roll exactly two threes out of five dice. We now multiply our probability above by the 10 ways that we can have this configuration of dice. The result is 10 x(1/6) x (1/6) x (5/6) x (5/6) x (5/6) 1250/7776. This is approximately 16%. General Case We now generalize the above example. We consider the probability of rolling n dice and obtaining exactly k that are of a certain value. Just as before, the probability of rolling the number that we want is 1/6. The probability of not rolling this number is given by the complement rule as 5/6. We want k of our dice to be the selected number. This means that n - k are a number other than the one we want. The probability of the first k dice being a certain number with the other dice, not this number is: (1/6)k(5/6)n - k It would be tedious, not to mention time-consuming, to list all possible ways to roll a particular configuration of dice. That is why it is better to use our counting principles. Through these strategies, we see that we are counting combinations. There are C(n, k) ways to roll k of a certain kind of dice out of n dice. This number is given by the formula n!/(k!(n - k)!) Putting everything together, we see that when we roll n dice, the probability that exactly k of them are a particular number is given by the formula: [n!/(k!(n - k)!)] (1/6)k(5/6)n - k There is another way to consider this type of problem. This involves the binomial distribution with probability of success given by p 1/6. The formula for exactly k of these dice being a certain number is known as the probability mass function for the binomial distribution. Probability of at Least Another situation that we should consider is the probability of rolling at least a certain number of a particular value. For example, when we roll five dice what is the probability of rolling at least three ones? We could roll three ones, four ones or five ones. To determine the probability we want to find, we add together three probabilities. Table of Probabilities Below we have a table of probabilities for obtaining exactly k of a certain value when we roll five dice. Number of Dice k Probability of Rolling Exactly k Dice of a Particular Number 0 0.401877572 1 0.401877572 2 0.160751029 3 0.032150206 4 0.003215021 5 0.000128601 Next, we consider the following table. It gives the probability of rolling at least a certain number of a value when we roll a total of five dice. We see that although it is very likely to roll at least one 2, it is not as likely to roll at least four 2s.   Number of Dice k Probability of Rolling at Least k Dice of a Particular Number 0 1 1 0.598122428 2 0.196244856 3 0.035493827 4 0.00334362 5 0.000128601

The Extensive Use of Financial Ratios by Both Practitioners and Essay

The Extensive Use of Financial Ratios by Both Practitioners and Researchers - Essay Example One of the major reasons for using financial ratios is to compare different firms in the same industry regardless of the size of the organizations. For instance, Return on Equity (ROE) can be calculated by using two variables; profitability or income of the organization and its equity therefore even if the size of the firms differs a lot but still these two firms can be compared to each other (Gowthorpe, 2006). As a result, financial ratios are helpful in controlling different factors while comparing different companies operating in the industry and allowing researchers a platform to compare firms which might have not been possible without these ratios. Similarly, besides controlling the size of the organization, financial ratios control other factors like technology and assuming that these factors are uniform within the same industry. ... he firm is ignored, as investors investing in a riskier firm would like to demand higher return on investment therefore the firm should earn higher returns in order to attract investors Therefore all this considerations or limitations of financial ratios have raised concerns on important issues that are ignored by the financial ratios but despite of this fact, financial analysts, researchers and practitioners have been continuously using financial ratios. ADVANTAGES AND APPLICATION OF USING FINANCIAL RATIOS There are several advantages and applications of using financial ratios which are as follows: ENABLES COMPARISON BETWEEN DIFFERENT FIRMS Financial ratios are helpful in allowing comparison between different firms and their performance and therefore management of the firm is able to take decisions considering its competitors in the industry and overall averages in the industry (Bodie, Kane, & Marcus, 2004) BENCHMARKING TECHNIQUE Because of financial ratios, companies are able to se t their performance targets and measures against the leading firms in the industry and as they aim high, they are able to improve their overall performances (Heaton, 2002). FINANCIAL RATIOS ENABLE ORGANIZATIONS TO EVALUATE FROM THEIR PAST PERFORMANCES Financial ratios allow organizations to compare their past performances against their current performance and in this way they are able to identify whether they are going in the right direction or not (Correia, Flynn, Uliana, & Wormald, 2007). FINANCIAL RATIOS ARE HELPFUL IN IDENTIFY DIFFERENT COSTS AND EXPENSES THAT CAN BE REDUCED With the help of financial ratios, management is able to identify different costs and expenses of the company that have increased over the last few years or costs and expenses in comparison to their competitors and

Developing Competitive Advantage Essay Example | Topics and Well Written Essays - 1500 words

Developing Competitive Advantage - Essay Example In analyzing the information sharing, this paper will look at relevant examples so as to elaborate on the inherent need of information to both the customers and the firms. Discussion The supply chain becomes more efficient with the increased coordination of activities due to automation. Consequently, the need for inventories is reduced. Proctor and Gamble (P&G) is a company that has been operational in the world for a long time. The manufacturer has a relationship with the retailer Wal-Mart (Clark & Lee 2000, p. 126). The relationship between the two companies has to be analyzed from a transactional perspective as well as from an operational and strategic one. The two companies, apart from sharing information with each other have gone ahead to share the same information with their customers. This has stemmed from the need by the companies to involve their customers in the pricing of products as well as increasing the value of these products. The basis of the relationship between the companies and the customers is based on mutual trust. P&G and Wal-Mart are not only partners but also competitors. Therefore, the trend that they have set in the sharing of information can be analyzed from the benefits that the two derive from being in a relationship with each other as well as with their customers. The sharing of information has to be approached cautiously. Naturally, many companies are skeptical that the information that they share with the customers as well as competitors would be used in a negative manner which may hurt the company’s profitability. Doctors concede that the patient they treat today have a major difference from the patients that they treated in the years gone by. Once a patient seeks out a doctor, the patient is usually armed with information regarding the treatment procedures that are available for the conditions that they may have. The doctor will start by giving the patient the preliminary information regarding the condition from where th e patient will inquire more on the treatment procedure and the condition. The patients will want to know the different risk factors that are involved in treatment as well as the benefits that are to be gotten from the procedures. This sharing of information between doctors and patients explains why the business environment is changing. The consumers of certain products require that the producers share the information that they have on the products (Seidmann & Sundararajan 1998, p. 34). There are very many chat rooms on the internet that are aimed at sharing information on a hoard of topics. The members of these chat rooms will critique as well as praise some products. At the end of it all, the consumer is armed with the necessary information in order to make a certain purchase. When Michael Dell started IBM, the cost of a computer was $3,000. This suggested that the markup from selling the machines as well as the costs were too high. He saw it prudent to reduce the costs associated with the assembly of the machines so that they would retail at lesser prices. In attempting to do this, he had to use less expensive methods of sourcing for the raw materials as well as internal ways that would cost less. The box, speakers, memory, hard disks and drives were being

Poverty in the UK Essay Example for Free

Poverty in the UK Essay In 1886, Charles Booth investigated the extent of poverty in London. His was the first systematic sociological study of poverty in the UK. The results, presented in 1902-3, documented the living and working condition of the London poor. Adopting a relative approach to poverty — which was defined as the inability to meet the usual standard of life — Booth estimated that the level at which poverty set in for a family of two adults and three children was 21 shillings per week (? 1. 05 today). Booth estimated that 30. 7 per cent of Londons total population were in poverty. Around the same time, adopting an absolute perspective on poverty, Seebohm Rowntree investigated the state of the poor in the city of York in 1899. He highlighted the minimum standard of living which fulfilled peoples biological needs for food, water, clothing and shelter. This is also referred to as the subsistence level. Rowntree subsequently drew up a list of those minimum personal and household necessities required for survival and established two categories of poverty. Primary poverty is when the person is unable to acquire the minimum necessitates, secondary poverty is when a portion of the persons total earnings is absorbed by other useful or wasteful expenditure such that it is not possible to maintain the minimum standard. Poverty can be defined in several ways, Booth took a relative approach and Rowntree took an absolute approach. In the post-war era, there has been a more pronounced shift from viewing poverty as predominantly a monetary and economic phenomenon to regarding and acknowledging its more qualitative and subjective aspects. By the end of the 1950s, the period of rationing and shortages was over and, with almost full employment, the UK seemed ‘never to have had it so good’. Yet, by the 1960s, a number of social policy academics close to the Labour Party (such as Tawney and Townsend) raised the issue of the continuing existence of poverty in a period of greater prosperity. Townsend questioned absolute definitions of poverty (such as those of Rowntree) which were outdated and failed to take account of the problems some people had in fully participating in society. Townsends definitive work on poverty in the UK in 1979 (Townsend 1992) went beyond an absolute definition based on physical needs, to view poverty in relation to a generally accepted standard of living, in a specific society, at a particular time. Individuals can be said to be in poverty when they lack the resources to obtain the types of diet, participate in the activities and have the living conditions and amenities which are customary, or at least widely encouraged and approved, in the societies which they belong. (p. 31) Townsend suggested a definition that was closer in tune to the concept of citizenship — poverty constituted a lack of resources that would enable a person to able to participate in the normal expectations and customs of a society. This kind of definition also would imply that the indicators of poverty can change over time in order to embrace changes in society. In the 1960s, Townsend used the example of not being able to afford a proper Sunday lunch as an indicator of poverty. The idea of a Sunday roast meal might not be so relevant today because of changes in family life and the way people gather together, and therefore is not so much an integral aspect of what people can be expected to do normally. On the other hand, Townsends indicator of giving presents to near members of the family for birthdays or Christmas still holds. In his 1979 work, Townsend identified twelve items he believed were be relevant to the whole population, and gave each household surveyed a score on a deprivation index. The higher the score, the more deprived was the household. Townsend calculated that 22. 9 per cent of the population fell under the threshold of deprivation (Giddens 2006). When talking about poverty, researchers usually base their work on measures of deprivation rather than the identification of poverty by itself. The existence of deprivation is taken as a surrogate for the existence of poverty. People are said to be deprived materially and socially if they lack the material standards (diet, housing ad clothing) and the services and amenities (recreational, educational, environmental, social) which would allow them to participate in commonly accepted roles and relationship within society. The compass of poverty is complex, embracing the unemployed, those on low pay or in insecure work, the sick, the elderly, and the unskilled. Some minority ethnic groups also come into the picture, for example, Pakistanis and Bangladeshis in the UK have, in general, high rates of poverty compared to other groups (Giddens 2006). Absolute poverty assumes that it is possible to define a minimum standard of living based on a persons biological needs for food, water, clothing and shelter. The emphasis is on basic physical needs and not on broader social and cultural needs. Rowntrees studies of poverty in York in 1901, 1936, and 1951 used such an approach to poverty. But another way of viewing poverty is of relative poverty, which goes beyond biological needs, and is not simply about a lack of money but also about exclusion form the customs of society. Relative poverty is about social exclusion imposed by an inadequate income. Social exclusion is a broader concept than poverty encompassing not only low material means but the inability to participate effectively in economic, social, political and cultural life, implying alienation and distance from the mainstream society (Giddens 2006). Social exclusion may both be a precursor to poverty and an important consequence of it. In 1984, Mack and Lansley study established that the poverty threshold covered not only the basic essentials for survival (such as food and shelter) but also the ability to participate in society and play a social role: for the first time ever, a majority of people see the necessities of life in Britain in the 1980s as covering a wide range of goods and activities, and people judge a minimum standard of living on socially established criteria and not just the criteria of survival or subsistence. (Mack Lansley 1985 : 55) In the 1980s, the discussion of poverty turned increasingly to the notion of polarisation and to the shrinking portion of the UK cake held by the poorest. Poverty and wealth are not simply the bottom and top of the income distribution, they are polarised social conditions (Scott 1994). Income polarisation was also compounded by a number of policy measure introduced in the 1980s, such as a reduction in the level of income tax for high earners and increasing use of indirect taxes. Academics showed that polarisation and social disparities were growing between those who had benefited from the measures of the successive Thatcher administrations and those who had lost out, while the Thatcher government as the time tried to deny the excesses of Thatcherism. According to an analysis of the Child Poverty Action Group, in the regime of Margaret Thatcher, more than 63 billion has been transferred in subsidies from the poor to the rich (Oppenheim and Harker 1996) Research in the 1990s on the distribution of wealth and poverty in the UK has been produced under a Joseph Rowntree Foundation research initiative. This research highlighted that the number of people living in households with under half the national average income fell between the early 1960s and 1970s from five million to three million, but then rose to eleven million in 1991, to a point where one in five households were living on under half the national average income. The number of individuals under 60 living in households without paid work has more than doubled from 4.1. million, or 8 per cent, in 1979, to 9. 4 million, or 19 per cent by the mid 1990s. This has been accompanied by a widening gap in the incomes of households in paid work and those out of paid work. In 1997, 12 million people in the UK (almost 25% of the population) lived below the poverty line, defined as under half the average wage, and two out of five children were born poor. Today, according to OECD (Organisation for Economic cooperation and Development), Britain has one of the worst poverty records in the developed world (Giddens 2006). According to the latest available statistics, nearly 1 in 4 people in the UK – amounting to 13 million people – live in poverty. This includes nearly 4 million children – signifying a shocking 1 in 3 ratio (Oxfam GB 2003). The explanations that have been offered as causes of poverty fall under two categories, individualistic theories and structural theories. Here we will focus on the former. Individualistic theories identify the main causes of poverty within individuals themselves. Social and cultural factors are not entirely discounted, but more emphasis is place on inappropirated individual behaviours. There are three main types of individualistic theories. Orthodox economic theory: This theory proposes that poverty can be explained by the economic deficiency of the individual . Harold Lydall argues that the general abilities of men in the labour force determine the distribution of incomes. These abilities are assumed to be created by genetic, environmental and educational factors. To reduce poverty, policies need to target individuals own value systems, to develop their own personal qualities in a manner that makes them more capable and efficient. The individual is poor because he has not maximised his true potential in the labour market. Minority group theory: Minority group theory originate from the earliest studies of poverty based on the findings of Booth and Rowntree. These pioneering social scientists did not attempt to discover the causes of poverty, merely the characteristics of certain groups of poor people. Minority group theory has largely constructed its explanation for poverty through examining the characteristics of the poor for example, being old, being married with dependent children. Going beyond such demographic indicators, the theory implicates alleged faulty’ characteristics. The classification of ar-risk groups has prompted policy makers to implement a benefit system to ensure that the most basic of needs are met, without encouraging idleness or apathy. The poverty policies of successive governments have often informed by minority group theory. Subculture of poverty theory: Subculture of poverty theory is derived form a number of anthropological and sociological studies, particularly, the work of Oscar Lewis. It was Lewis who in 1959 introduced the term the culture of poverty in an effort to draw an analogy between the Mexican lower class families and those in other parts of the world. He attempted to explain the phenomenon of the persistence of poverty in different countries. The basic idea has its roots in the Chicago School of Sociology and the work of Robert E. Park. According to Park the patterns of the neighbourhood, and the slum in particular, once they come into being, take on a life of their own and are to a great extent self-generating and self-perpetuating. A sociological process known as labeling also underpins this phenomenon. Labelling somebody negatively may also lead to increased surveillance or segregation from the wider community which further increases (and even creates) the predicted behaviour (Fulcher and Scott 2001). These processes, whereby people tend to live up to the expectation of others are known to be self-fulfilling. Oscar Lewis implies a similar understanding in his formulation of the notion of the culture of poverty. Lewis claimed that poverty affected the very personality of slum dwellers. The poor tend to be at once apathetic yet alienated, happy-go-lucky yet miserable. Other negative characteristics that mark the psychological orientation of poor people include laziness, being unambitious, being disorganised, and fatalistic. To fight poverty at its roots, such psychological tendencies need to be gradually eroded, with more positive attitudes taking their place. Much work also needs to be done on making the destitute people more attractive to their potential employers, in terms of skills and educational qualifications. Substantial and sustained reductions in poverty depend on raising the level of qualifications among older teenagers and young adults in the bottom quarter of educational achievement. Lack of progress here is a major concern for longer term progress on reducing poverty. (Joseph Rowntree Foundation 2006) References: Giddens, A. (2006). Sociology. Cambridge : Polity Press Fulcher, J. Scott J. (2001). Sociology. Oxford : Oxford University Press Joseph Rowntree Foundation. (2006). Monitoring poverty and social exclusion in the UK 2006. Retrieved 20 March 2007 from http://www.poverty. org. uk/reports/mpse%202006%20findings. pdf Mack, J. Lansley, S. (1985). Poor Britain. London : Unwin Hyman Oppenheim,C. Harker, L. (1996). Poverty: the Facts, 3rd ed. London : Child Poverty Action Oxfam GB. (2003). The facts about poverty in the UK. Retrieved 20 March 2007 from http://www. oxfamgb. org/ukpp/poverty/thefacts. htm Scott, J. (1994). Poverty and Wealth: Citizenship, Deprivation and Privilege (Longman Sociology Series). London : Longman Group United Kingdom Townsend, P. (1992). Poverty in the UK. Berkeley : University of California Press

Enemy At The Gates Essay -- essays research papers

Enemy at the Gates, a film with intense violence and man’s inhumanity to man, tells the story of the triumph of love and friendship set amidst the brutality of World War II Stalingrad. It is the winter of 1942, and a desperate, poorly equipped and demoralized Russian army faces the possibility of crushing defeat by the might of the German blitzkrieg. A young naà ¯ve soldier from the Urals, Vassily Zaitsev, arrives in Stalingrad where he is thrust into battle amid the needless slaughter of his fellow soldiers be the Germans and his own troops. To his shock, he is not given a rifle to use during the attack. Instead, the men are paired together and one is given a rifle while the other is given extra ammunition. Vassily survives the first fierce assault and finds himself side-by-side with the political officer, Danilov. They are trapped among the bodies of fallen Russian soldiers behind the lines, and Vassily’s talent as a sniper, homed to perfection from a childhood spent hunting wolves with his grandfather, is realized by Danilov when Vassily calmly and methodically kills five German soldiers. Returning to the relative safety of Russian controlled sector in t he city, Danilov, a writer, glorifies Vassily’s exploits in a newspaper article. So begins the unlikely friendship between the highly educated political officer Danilov and the barely literate Private Vassily Zaitsev. Vassily is then elevated to the status of hero when Danilov suggests to an angry and demanding Nikita Krusc...

Value Alignment

Starbuck's Value Alignment BUS 475 Starbuck's Value Alignment Aligning organizational values with the organization’s actual plans and actions provides a formula for success. Decisions made through the planning process are more effective if the values of the organization are a part of the process. The values of Starbucks are the core of daily operations of the organization. Oftentimes, organizational values are aligned with the personal values of the customers, defining the social responsibility of the organization.Team C analyzes personal and workplace values, explaining how these values correlate to the actions and behaviors of the Starbucks organization. Analyzed Origins and Evolution of Personal and Workplace Values A company’s core values are the foundation for success of their business. The business does require a good product, placement, people, and promotion, but at the heart of the company are the values and principles it believes in. Starbucks formulated its Mi ssion Statement and Guiding Principles in 1990 and are the roots of its culture and serve as the guide for its partners.At the core is the philosophy of being truly committed to holding each other accountable for their actions. This is supported by a communication system that is designed to give everyone a voice. This provides ownership at all levels and a responsibility for all employees to be a part of the success. The six Guiding Principles outline the values that Starbucks works toward achieving. First, provide a great work environment and treat each other with respect and dignity. The second principle is to embrace diversity. Third, apply the highest standards in purchasing, roasting, and fresh delivery of coffee every day.The fourth principle is to develop enthusiastically satisfied customers. As a fifth principle, Starbucks contributes positively to the communities and the environment. Last, recognize that profitability is essential to success. These values are the governing elements of the workplace at Starbucks. Individual Values One’s individual values will have an influence on his or her actions and behaviors. Some values will determine why someone acts the way he or she does and how he or she would respond. For example, if a person is very determined, he or she may become a workaholic. If a person believes in integrity, he or she will probably be honest.A company tries to find individuals who share the same commonalities. Starbucks has an ethical standpoint of trying to please the customers by providing excellent products and service. Starbucks hires friendly and hardworking employees to represent the business. Values, Actions, and Behaviors Values, actions, and behaviors all have a shared alignment. The values are what drive employees to make sound decisions that will positively affect their actions and behaviors. If an employee did not share the same values, his or her actions and behaviors may represent how the company and employee share opposing values.For example, if an employee did not care about customer satisfaction, he or she would act irresponsible and aloof. This would make management unsatisfied because they do not share the same values. An employee who shared the same values would try to work hard and would treat customers nicely. An employee’s values can easily be interpreted by how he or she acts and responds to people. Stated Values versus Actual Actions Starbucks mission is â€Å"to inspire and nurture the human spirit – one person, one cup and one neighborhood at a time† (Starbucks, p1).With more than 17,900 stores and thousands of employees, not to mention a high customer loyalty and approval Starbucks is achieving just that every day. Not only is the quality of the product important but also the conditions in which the coffee is grown, it is needs to be environmentally sound as well as good working conditions for the laborers who grow it. In the years 2007 through 2010, they wer e recognized as one of the â€Å"World’s Most Ethical Companies,† in the years 2009-2010 they were named the â€Å"Most Ethical Company, European Coffee Industry,† and in 2010 one of the â€Å"Global 100 Most Sustainable Corporations in the World† (Starbucks).These awards prove that there is a direct alignment with their stated and actual values. What Starbucks values, and has been proven, is its commitment to the employees of which they call partners. By showing the commitment of a good work environment Starbucks is rewarded with a friendly and knowledgeable staff. All employees, both full and part-time alike can obtain health insurance, a benefit that is almost unheard of from a part-time standpoint.The following awards have be given to Starbucks proving the actions of their stated values, one of â€Å"The 100 Best Companies to Work For† FORTUNE – 1998–2000, 2002–2010, one of the â€Å"Most Admired Companies in America† FORTUNE – 2003–2010, One of the â€Å"Best Places to Work for LGBT Equality† The Human Rights Campaign – 2009-2010 (Starbucks). Our Values and Organization Values Starbuck’s Coffee Company admits, every once in a while, every organization makes a bad judgment. However, what separates Starbucks from other organizations is their value-driven willingness openly to evaluate their actions.For example: Starbuck’s President Orin Smith States, ‘The first hour after September 11, 2001 terrorist attack on the World Trade Center, a Starbuck’s employee in New York sold a bottle water to paramedic. Starbuck’s meant to donate the water the employees made a mistake. When Starbuck’s president learned of the error he immediately called the paramedic and the public relation team to issue a news release apologizing and reimbursing the paramedics. He ensured that Starbuck’s employees were donating water, coffee, and other pro ducts to rescue workers and to the injured. As Team C analyzes the degree of alignment between personal values and the organization values as reflected by the organization plan and actions, Starbuck’s values are parallel to personal values. The team agrees with Starbuck’s eagerness to admit their mistake and captivating actions to correct them. This confirms that Starbucks is value-driven and stands behind their mission and values statement. Team C found no dissimilarity in personal values and Starbuck’s values because employees and customers agree with Starbuck’s providing a great work atmosphere and treating each other with dignity and respect. ConclusionThe guiding principles of Starbucks, as revealed above, outline the values of the organization. Aligning the personal values of potential employees with those of the organization, allows Starbucks to hire quality candidates that enhance the business. Starbucks calls these employees partners and continue s to grow as an organization receiving rewards as being one of the best companies to work for. References Starbucks Coffee Company, (2011). Assets. Retrieved from http://assets. starbucks. com/assets Starbucks Coffee Company, (2011). Company Information. Retrieved from http://www. starbucks. com/about-us/company-information Value Alignment Values are important to life. Every day the working class faces two sets of values. He or She has their individual values and the values of the organization he or she works for. This paper will analyze the origin and subsequent evolution of both workplace values and personal values. The paper will explain how individual values drive the actions and behaviors of people, and analyze the alignment between personal values and actions and behaviors. Then it will analyze how personal values align with those of another organization, and why it is important that personal and business values align.Origin and Subsequent Evolution of Values One’s values are personal beliefs that guide one’s behaviors and decisions. Values are held deep with one’s subconscious and are integrated into his or her everyday life. Every day people make decisions and these decisions even if they are choices are impacted by his or her own values. One gains his or her personal values based on his or her life experiences. Personal values began to develop during child hood and as one grow older and experiences life he or she may drop some of these values and add others (Lopper, 2007).Workplace values are much like personal values. As the business grows the companies values will change, and some will be dropped, and others will be picked up. In the beginning, depending on the size of the company the values of the company are based on the owner’s personal values. Workplace values set the guidelines for how the company is to make every day business decisions. Workplace values should promote extraordinary customer service by motivated, happy, and productive employees (Heathfield, 2011).My personal values are family, honesty, integrity, success, dedication, and treat others as you want to be treated. Many of these like treat others as you want to be treated are values that I learned as a child and others like family have become more defined as I go through life. My favorite pr evious employer Holland America Tours values are focus, service excellence, integrity, honesty, team, change, optimism, and perspective. Individual Values Drive Actions and Behaviors Two people can have the same set of values but take different actions and have different behaviors.This happens because of the way that the two people define the values that drive him or her. An example of this would be success. One person can define success as a roof over his or her head, and food on the table. Whereas, another person would define success as a bunch of money in the bank (Khoo, 2008). Reflecting on how I got to where I am today my values have not changed much; however my definition of my values has changed. I do believe that my actions and the decision I have made in life reflect my values.Holland Americas values have helped them in reaching their mission of excellence and through excellence they can create once in a lifetime experiences every time. Alignment between Organizational Valu es and Personal Values When starting or applying to work with a company it is important to do one’s research and find what the company’s values are and how well they align with his or her personal values. Working for a company that has totally different values than one’s own values can create an unpleasant work environment (Khoo, 2008).Holland America Tours values and my personal values is not a perfect match but yet it was one of my favorite places to work. This is because my personal values did align with the majority of Holland America Tours values. I did not always agree with the decision that the company made I did however follow those decisions in every possible ways. None of them went completely against my own personal values. Values wether they are personal or the workplace are important to everyone’s every day life.Our personal values we use to make daily decisions and our work values we use to make decisions at work. Both personal and workplace values are created in the early stages of life and then change as the person or as the company grows. Values are what drive our actions and our behaviors. They are the reason we act the way we do. Because values mean so much to us in our daily lives one has to find an employer that has values that align with his or her personal values. Doing so will allow one to make decisions at work easier and without feeling as if he or she is making the wrong decision.ReferencesHeathfield, S. M. (2011). How to Make Values Live in Your Organization. Retrieved from http://humanresources. about. com/od/orgdevelopment/a/valueslive. htm Khoo, A. (2008, June 5). How your Personal Values Drive Your Decisons In Life. Retrieved from http://www. articlesbase. com/self-improvement-articles/how-your-personal-values-drive-your-decisons-in-life-439134. html Lopper, J. (2007, October 23). Development of Personal Values. Retrieved from http://www. suite101. com/content/development-of-personal-values-a33585

Phaedrus Plato Essay

Phaedrus By Plato Written 360 B. C. E Translated by Benjamin Jowett Persons of the Dialogue SOCRATES PHAEDRUS. Scene Under a plane-tree, by the banks of the Ilissus. Socrates. My dear Phaedrus, whence come you, and whither are you going? Phaedrus. I come from Lysias the son of Cephalus, and I am going to take a walk outside the wall, for I have been sitting with him the whole morning; and our common friend Acumenus tells me that it is much more refreshing to walk in the open air than to be shut up in a cloister. Soc. There he is right.Lysias then, I suppose, was in the town? Phaedr. Yes, he was staying with Epicrates, here at the house of Morychus; that house which is near the temple of Olympian Zeus. Soc. And how did he entertain you? Can I be wrong in supposing that Lysias gave you a feast of discourse? Phaedr. You shall hear, if you can spare time to accompany me. Soc. And should I not deem the conversation of you and Lysias â€Å"a thing of higher import,† as I may say in the words of Pindar, â€Å"than any business†? Phaedr. Will you go on? Soc. And will you go on with the narration? Phaedr.My tale, Socrates, is one of your sort, for love was the theme which occupied us -love after a fashion: Lysias has been writing about a fair youth who was being tempted, but not by a lover; and this was the point: he ingeniously proved that the non-lover should be accepted rather than the lover. Soc. O that is noble of him! I wish that he would say the poor man rather than the rich, and the old man rather than the young one; then he would meet the case of me and of many a man; his words would be quite refreshing, and he would be a public benefactor.For my part, I do so long to hear his speech, that if you walk all the way to Megara, and when you have reached the wall come back, as Herodicus recommends, without going in, I will keep you company. Phaedr. What do you mean, my good Socrates? How can you imagine that my unpractised memory can do justice to an e laborate work, which the greatest rhetorician of the age spent a long time in composing. Indeed, I cannot; I would give a great deal if I could. Soc.I believe that I know Phaedrus about as well as I know myself, and I am very sure that the speech of Lysias was repeated to him, not once only, but again and again;-he insisted on hearing it many times over and Lysias was very willing to gratify him; at last, when nothing else would do, he got hold of the book, and looked at what he most wanted to see,-this occupied him during the whole morning; -and then when he was tired with sitting, he went out to take a walk, not until, by the dog, as I believe, he had simply learned by heart the entire discourse, unless it was unusually long, and he went to a place outside the wall that he might practise his lesson.There he saw a certain lover of discourse who had a similar weakness;-he saw and rejoiced; now thought he, â€Å"I shall have a partner in my revels. † And he invited him to come and walk with him. But when the lover of discourse begged that he would repeat the tale, he gave himself airs and said, â€Å"No I cannot,† as if he were indisposed; although, if the hearer had refused, he would sooner or later have been compelled by him to listen whether he would or no. Therefore, Phaedrus, bid him do at once what he will soon do whether bidden or not. Phaedr. I see that you will not let me off until I speak in some fashion or other; verily therefore my best plan is to speak as I best can. Soc. A very true remark, that of yours. Phaedr.I will do as I say; but believe me, Socrates, I did not learn the very words-O no; nevertheless I have a general notion of what he said, and will give you a summary of the points in which the lover differed from the non-lover. Let me begin at the beginning. Soc. Yes, my sweet one; but you must first of all show what you have in your left hand under your cloak, for that roll, as I suspect, is the actual discourse. Now, much as I love you, I would not have you suppose that I am going to have your memory exercised at my expense, if you have Lysias himself here. Phaedr. Enough; I see that I have no hope of practising my art upon you. But if I am to read, where would you please to sit? Soc. Let us turn aside and go by the Ilissus; we will sit down at some quiet spot. Phaedr.I am fortunate in not having my sandals, and as you never have any, I think that we may go along the brook and cool our feet in the water; this will be the easiest way, and at midday and in the summer is far from being unpleasant. Soc. Lead on, and look out for a place in which we can sit down. Phaedr. Do you see the tallest plane-tree in the distance? Soc. Yes. Phaedr. There are shade and gentle breezes, and grass on which we may either sit or lie down. Soc. Move forward. Phaedr. I should like to know, Socrates, whether the place is not somewhere here at which Boreas is said to have carried off Orithyia from the banks of the Ilissus? Soc . Such is the tradition. Phaedr. And is this the exact spot?The little stream is delightfully clear and bright; I can fancy that there might be maidens playing near. Soc. I believe that the spot is not exactly here, but about a quarter of a mile lower down, where you cross to the temple of Artemis, and there is, I think, some sort of an altar of Boreas at the place. Phaedr. I have never noticed it; but I beseech you to tell me, Socrates, do you believe this tale? Soc. The wise are doubtful, and I should not be singular if, like them, I too doubted. I might have a rational explanation that Orithyia was playing with Pharmacia, when a northern gust carried her over the neighbouring rocks; and this being the manner of her death, she was said to have been carried away by Boreas.There is a discrepancy, however, about the locality; according to another version of the story she was taken from Areopagus, and not from this place. Now I quite acknowledge that these allegories are very nice, bu t he is not to be envied who has to invent them; much labour and ingenuity will be required of him; and when he has once begun, he must go on and rehabilitate Hippocentaurs and chimeras dire. Gorgons and winged steeds flow in apace, and numberless other inconceivable and portentous natures. And if he is sceptical about them, and would fain reduce them one after another to the rules of probability, this sort of crude philosophy will take up a great deal of time. Now I have no leisure for such enquiries; shall I tell you why?I must first know myself, as the Delphian inscription says; to be curious about that which is not my concern, while I am still in ignorance of my own self, would be ridiculous. And therefore I bid farewell to all this; the common opinion is enough for me. For, as I was saying, I want to know not about this, but about myself: am I a monster more complicated and swollen with passion than the serpent Typho, or a creature of a gentler and simpler sort, to whom Nature has given a diviner and lowlier destiny? But let me ask you, friend: have we not reached the plane-tree to which you were conducting us? Phaedr. Yes, this is the tree. Soc. By Here, a fair resting-place, full of summer sounds and scents.Here is this lofty and spreading plane-tree, and the agnus cast us high and clustering, in the fullest blossom and the greatest fragrance; and the stream which flows beneath the plane-tree is deliciously cold to the feet. Judging from the ornaments and images, this must be a spot sacred to Achelous and the Nymphs. How delightful is the breeze:-so very sweet; and there is a sound in the air shrill and summerlike which makes answer to the chorus of the cicadae. But the greatest charm of all is the grass, like a pillow gently sloping to the head. My dear Phaedrus, you have been an admirable guide. Phaedr. What an incomprehensible being you are, Socrates: when you are in the country, as you say, you really are like some stranger who is led about by a gui de. Do you ever cross the border? I rather think that you never venture even outside the gates. Soc.Very true, my good friend; and I hope that you will excuse me when you hear the reason, which is, that I am a lover of knowledge, and the men who dwell in the city are my teachers, and not the trees or the country. Though I do indeed believe that you have found a spell with which to draw me out of the city into the country, like a hungry cow before whom a bough or a bunch of fruit is waved. For only hold up before me in like manner a book, and you may lead me all round Attica, and over the wide world. And now having arrived, I intend to lie down, and do you choose any posture in which you can read best. Begin. Phaedr. Listen. You know how matters stand with me; and how, as I conceive, this affair may be arranged for the advantage of both of us.And I maintain that I ought not to fail in my suit, because I am not your lover: for lovers repent of the kindnesses which they have shown when their passion ceases, but to the non-lovers who are free and not under any compulsion, no time of repentance ever comes; for they confer their benefits according to the measure of their ability, in the way which is most conducive to their own interest. Then again, lovers consider how by reason of their love they have neglected their own concerns and rendered service to others: and when to these benefits conferred they add on the troubles which they have endured, they think that they have long ago made to the beloved a very ample return. But the non-lover has no such tormenting recollections; he has never neglected his affairs or quarrelled with his relations; he has no troubles to add up or excuse to invent; and being well rid of all these evils, why should he not freely do what will gratify the beloved?If you say that the lover is more to be esteemed, because his love is thought to be greater; for he is willing to say and do what is hateful to other men, in order to please his bel oved;-that, if true, is only a proof that he will prefer any future love to his present, and will injure his old love at the pleasure of the new. And how, in a matter of such infinite importance, can a man be right in trusting himself to one who is afflicted with a malady which no experienced person would attempt to cure, for the patient himself admits that he is not in his right mind, and acknowledges that he is wrong in his mind, but says that he is unable to control himself? And if he came to his right mind, would he ever imagine that the desires were good which he conceived when in his wrong mind?Once more, there are many more non-lovers than lovers; and if you choose the best of the lovers, you will not have many to choose from; but if from the non-lovers, the choice will be larger, and you will be far more likely to find among them a person who is worthy of your friendship. If public opinion be your dread, and you would avoid reproach, in all probability the lover, who is alwa ys thinking that other men are as emulous of him as he is of them, will boast to some one of his successes, and make a show of them openly in the pride of his heart;he wants others to know that his labour has not been lost; but the non-lover is more his own master, and is desirous of solid good, and not of the opinion of mankind.Again, the lover may be generally noted or seen following the beloved (this is his regular occupation), and whenever they are observed to exchange two words they are supposed to meet about some affair of love either past or in contemplation; but when non-lovers meet, no one asks the reason why, because people know that talking to another is natural, whether friendship or mere pleasure be the motive. Once more, if you fear the fickleness of friendship, consider that in any other case a quarrel might be a mutual calamity; but now, when you have given up what is most precious to you, you will be the greater loser, and therefore, you will have more reason in bei ng afraid of the lover, for his vexations are many, and he is always fancying that every one is leagued against him. Wherefore lso he debars his beloved from society; he will not have you intimate with the wealthy, lest they should exceed him in wealth, or with men of education, lest they should be his superiors in understanding; and he is equally afraid of anybody's influence who has any other advantage over himself. If he can persuade you to break with them, you are left without friend in the world; or if, out of a regard to your own interest, you have more sense than to comply with his desire, you will have to quarrel with him. But those who are non-lovers, and whose success in love is the reward of their merit, will not be jealous of the companions of their beloved, and will rather hate those who refuse to be his associates, thinking that their favourite is slighted by the latter and benefited by the former; for more love than hatred may be expected to come to him out of his fri endship with others.Many lovers too have loved the person of a youth before they knew his character or his belongings; so that when their passion has passed away, there is no knowing whether they will continue to be his friends; whereas, in the case of non-lovers who were always friends, the friendship is not lessened by the favours granted; but the recollection of these remains with them, and is an earnest of good things to come. Further, I say that you are likely to be improved by me, whereas the lover will spoil you. For they praise your words and actions in a wrong way; partly, because they are afraid of offending you, and also, their judgment is weakened by passion.Such are the feats which love exhibits; he makes things painful to the disappointed which give no pain to others; he compels the successful lover to praise what ought not to give him pleasure, and therefore the beloved is to be pitied rather than envied. But if you listen to me, in the first place, I, in my intercour se with you, shall not merely regard present enjoyment, but also future advantage, being not mastered by love, but my own master; nor for small causes taking violent dislikes, but even when the cause is great, slowly laying up little wrathunintentional offences I shall forgive, and intentional ones I shall try to prevent; and these are the marks of a friendship which will last. Do you think that a lover only can be a firm friend? eflect:-if this were true, we should set small value on sons, or fathers, or mothers; nor should we ever have loyal friends, for our love of them arises not from passion, but from other associations. Further, if we ought to shower favours on those who are the most eager suitors,-on that principle, we ought always to do good, not to the most virtuous, but to the most needy; for they are the persons who will be most relieved, and will therefore be the most grateful; and when you make a feast you should invite not your friend, but the beggar and the empty soul ; for they will love you, and attend you, and come about your doors, and will be the best pleased, and the most grateful, and will invoke many a blessing on your head.Yet surely you ought not to be granting favours to those who besiege you with prayer, but to those who are best able to reward you; nor to the lover only, but to those who are worthy of love; nor to those who will enjoy the bloom of your youth, but to those who will share their possessions with you in age; nor to those who, having succeeded, will glory in their success to others, but to those who will be modest and tell no tales; nor to those who care about you for a moment only, but to those who will continue your friends through life; nor to those who, when their passion is over, will pick a quarrel with you, but rather to those who, when the charm of youth has left you, will show their own virtue.Remember what I have said; and consider yet this further point: friends admonish the lover under the idea that his way of life is bad, but no one of his kindred ever yet censured the non-lover, or thought that he was ill-advised about his own interests. â€Å"Perhaps you will ask me whether I propose that you should indulge every non-lover. To which I reply that not even the lover would advise you to indulge all lovers, for the indiscriminate favour is less esteemed by the rational recipient, and less easily hidden by him who would escape the censure of the world. Now love ought to be for the advantage of both parties, and for the injury of neither. â€Å"I believe that I have said enough; but if there is anything more which you desire or which in your opinion needs to be supplied, ask and I will answer. † Now, Socrates, what do you think?Is not the discourse excellent, more especially in the matter of the language? Soc. Yes, quite admirable; the effect on me was ravishing. And this I owe to you, Phaedrus, for I observed you while reading to be in an ecstasy, and thinking that you are more exp erienced in these matters than I am, I followed your example, and, like you, my divine darling, I became inspired with a phrenzy. Phaedr. Indeed, you are pleased to be merry. Soc. Do you mean that I am not in earnest? Phaedr. Now don't talk in that way, Socrates, but let me have your real opinion; I adjure you, by Zeus, the god of friendship, to tell me whether you think that any Hellene could have said more or spoken better on the same subject.Soc. Well, but are you and I expected to praise the sentiments of the author, or only the clearness, and roundness, and finish, and tournure of the language? As to the first I willingly submit to your better judgment, for I am not worthy to form an opinion, having only attended to the rhetorical manner; and I was doubting whether this could have been defended even by Lysias himself; I thought, though I speak under correction, that he repeated himself two or three times, either from want of words or from want of pains; and also, he appeared to me ostentatiously to exult in showing how well he could say the same thing in two or three ways. Phaedr.Nonsense, Socrates; what you call repetition was the especial merit of the speech; for he omitted no topic of which the subject rightly allowed, and I do not think that any one could have spoken better or more exhaustively. Soc. There I cannot go along with you. Ancient sages, men and women, who have spoken and written of these things, would rise up in judgment against me, if out of complaisance I assented to you. Phaedr. Who are they, and where did you hear anything better than this? Soc. I am sure that I must have heard; but at this moment I do not remember from whom; perhaps from Sappho the fair, or Anacreon the wise; or, possibly, from a prose writer. Why do I say so? Why, because I perceive that my bosom is full, and that I could make another speech as good as that of Lysias, and different.Now I am certain that this is not an invention of my own, who am well aware that I kno w nothing, and therefore I can only infer that I have been filled through the cars, like a pitcher, from the waters of another, though I have actually forgotten in my stupidity who was my informant. Phaedr. That is grand:-but never mind where you beard the discourse or from whom; let that be a mystery not to be divulged even at my earnest desire. Only, as you say, promise to make another and better oration, equal in length and entirely new, on the same subject; and I, like the nine Archons, will promise to set up a golden image at Delphi, not only of myself, but of you, and as large as life. Soc.You are a dear golden ass if you suppose me to mean that Lysias has altogether missed the mark, and that I can make a speech from which all his arguments are to be excluded. The worst of authors will say something which is to the point. Who, for example, could speak on this thesis of yours without praising the discretion of the nonlover and blaming the indiscretion of the lover? These are th e commonplaces of the subject which must come in (for what else is there to be said? ) and must be allowed and excused; the only merit is in the arrangement of them, for there can be none in the invention; but when you leave the commonplaces, then there may be some originality. Phaedr.I admit that there is reason in what you say, and I too will be reasonable, and will allow you to start with the premiss that the lover is more disordered in his wits than the non-lover; if in what remains you make a longer and better speech than Lysias, and use other arguments, then I say again, that a statue you shall have of beaten gold, and take your place by the colossal offerings of the Cypselids at Olympia. Soc. How profoundly in earnest is the lover, because to tease him I lay a finger upon his love! And so, Phaedrus, you really imagine that I am going to improve upon the ingenuity of Lysias? Phaedr. There I have you as you had me, and you must just speak â€Å"as you best can. † Do not let us exchange â€Å"tu quoque† as in a farce, or compel me to say to you as you said to me, â€Å"I know Socrates as well as I know myself, and he was wanting to, speak, but he gave himself airs. Rather I would have you consider that from this place we stir not until you have unbosomed yourself of the speech; for here are we all alone, and I am stronger, remember, and younger than you-Wherefore perpend, and do not compel me to use violence. Soc. But, my sweet Phaedrus, how ridiculous it would be of me to compete with Lysias in an extempore speech! He is a master in his art and I am an untaught man. Phaedr. You see how matters stand; and therefore let there be no more pretences; for, indeed, I know the word that is irresistible. Soc. Then don't say it. Phaedr. Yes, but I will; and my word shall be an oath. â€Å"I say, or rather swear†-but what god will be witness of my oath? â€Å"By this plane-tree I swear, that unless you repeat the discourse here in the face of this very plane-tree, I will never tell you another; never let you have word of another! † Soc. Villain I am conquered; the poor lover of discourse has no more to say. Phaedr. Then why are you still at your tricks? Soc. I am not going to play tricks now that you have taken the oath, for I cannot allow myself to be starved. Phaedr. Proceed. Soc. Shall I tell you what I will do? Phaedr. What? Soc. I will veil my face and gallop through the discourse as fast as I can, for if I see you I shall feel ashamed and not know what to say. Phaedr. Only go on and you may do anything else which you please. Soc.Come, O ye Muses, melodious, as ye are called, whether you have received this name from the character of your strains, or because the Melians are a musical race, help, O help me in the tale which my good friend here desires me to rehearse, in order that his friend whom he always deemed wise may seem to him to be wiser than ever. Once upon a time there was a fair boy, or, more properly speaking, a youth; he was very fair and had a great many lovers; and there was one special cunning one, who had persuaded the youth that he did not love him, but he really loved him all the same; and one day when he was paying his addresses to him, he used this very argument-that he ought to accept the non-lover rather than the lover; his words were as follows:†All good counsel begins in the same way; a man should know what he is advising about, or his counsel will all come to nought.But people imagine that they know about the nature of things, when they don't know about them, and, not having come to an understanding at first because they think that they know, they end, as might be expected, in contradicting one another and themselves. Now you and I must not be guilty of this fundamental error which we condemn in others; but as our question is whether the lover or non-lover is to be preferred, let us first of all agree in defining the nature and power of love, and then, keepi ng our eyes upon the definition and to this appealing, let us further enquire whether love brings advantage or disadvantage. â€Å"Every one sees that love is a desire, and we know also that non-lovers desire the beautiful and good. Now in what way is the lover to be distinguished from the non-lover?Let us note that in every one of us there are two guiding and ruling principles which lead us whither they will; one is the natural desire of pleasure, the other is an acquired opinion which aspires after the best; and these two are sometimes in harmony and then again at war, and sometimes the one, sometimes the other conquers. When opinion by the help of reason leads us to the best, the conquering principle is called temperance; but when desire, which is devoid of reason, rules in us and drags us to pleasure, that power of misrule is called excess. Now excess has many names, and many members, and many forms, and any of these forms when very marked gives a name, neither honourable nor c reditable, to the bearer of the name.The desire of eating, for example, which gets the better of the higher reason and the other desires, is called gluttony, and he who is possessed by it is called a glutton-I the tyrannical desire of drink, which inclines the possessor of the desire to drink, has a name which is only too obvious, and there can be as little doubt by what name any other appetite of the same family would be called;-it will be the name of that which happens to be eluminant. And now I think that you will perceive the drift of my discourse; but as every spoken word is in a manner plainer than the unspoken, I had better say further that the irrational desire which overcomes the tendency of opinion towards right, and is led away to the enjoyment of beauty, and especially of personal beauty, by the desires which are her own kindred-that supreme desire, I say, which by leading conquers and by the force of passion is reinforced, from this very force, receiving a name, is call ed love. And now, dear Phaedrus, I shall pause for an instant to ask whether you do not think me, as I appear to myself, inspired? Phaedr. Yes, Socrates, you seem to have a very unusual flow of words. Soc. Listen to me, then, in silence; for surely the place is holy; so that you must not wonder, if, as I proceed, I appear to be in a divine fury, for already I am getting into dithyrambics. Phaedr. Nothing can be truer. Soc. The responsibility rests with you. But hear what follows, and Perhaps the fit may be averted; all is in their hands above. I will go on talking to my youth. Listen: Thus, my friend, we have declared and defined the nature of the subject.Keeping the definition in view, let us now enquire what advantage or disadvantage is likely to ensue from the lover or the non-lover to him who accepts their advances. He who is the victim of his passions and the slave of pleasure will of course desire to make his beloved as agreeable to himself as possible. Now to him who has a mi nd discased anything is agreeable which is not opposed to him, but that which is equal or superior is hateful to him, and therefore the lover Will not brook any superiority or equality on the part of his beloved; he is always employed in reducing him to inferiority. And the ignorant is the inferior of the wise, the coward of the brave, the slow of speech of the speaker, the dull of the clever.These, and not these only, are the mental defects of the beloved;-defects which, when implanted by nature, are necessarily a delight to the lover, and when not implanted, he must contrive to implant them in him, if he would not be deprived of his fleeting joy. And therefore he cannot help being jealous, and will debar his beloved from the advantages of society which would make a man of him, and especially from that society which would have given him wisdom, and thereby he cannot fail to do him great harm. That is to say, in his excessive fear lest he should come to be despised in his eyes he wi ll be compelled to banish from him divine philosophy; and there is no greater injury which he can inflict upon him than this. He will contrive that his beloved shall be wholly ignorant, and in everything shall look to him; he is to be the delight of the lover's heart, and a curse to himself.Verily, a lover is a profitable guardian and associate for him in all that relates to his mind. Let us next see how his master, whose law of life is pleasure and not good, will keep and train the body of his servant. Will he not choose a beloved who is delicate rather than sturdy and strong? One brought up in shady bowers and not in the bright sun, a stranger to manly exercises and the sweat of toil, accustomed only to a soft and luxurious diet, instead of the hues of health having the colours of paint and ornament, and the rest of a piece? -such a life as any one can imagine and which I need not detail at length. But I may sum up all that I have to say in a word, and pass on.Such a person in war , or in any of the great crises of life, will be the anxiety of his friends and also of his lover, and certainly not the terror of his enemies; which nobody can deny. And now let us tell what advantage or disadvantage the beloved will receive from the guardianship and society of his lover in the matter of his property; this is the next point to be considered. The lover will be the first to see what, indeed, will be sufficiently evident to all men, that he desires above all things to deprive his beloved of his dearest and best and holiest possessions, father, mother, kindred, friends, of all whom he thinks may be hinderers or reprovers of their most sweet converse; he will even cast a jealous eye upon his gold and silver or other property, ecause these make him a less easy prey, and when caught less manageable; hence he is of necessity displeased at his possession of them and rejoices at their loss; and he would like him to be wifeless, childless, homeless, as well; and the longer th e better, for the longer he is all this, the longer he will enjoy him. There are some soft of animals, such as flatterers, who are dangerous and, mischievous enough, and yet nature has mingled a temporary pleasure and grace in their composition. You may say that a courtesan is hurtful, and disapprove of such creatures and their practices, and yet for the time they are very pleasant. But the lover is not only hurtful to his love; he is also an extremely disagreeable companion.The old proverb says that â€Å"birds of a feather flock together†; I suppose that equality of years inclines them to the same pleasures, and similarity begets friendship; yet you may have more than enough even of this; and verily constraint is always said to be grievous. Now the lover is not only unlike his beloved, but he forces himself upon him. For he is old and his love is young, and neither day nor night will he leave him if he can help; necessity and the sting of desire drive him on, and allure him with the pleasure which he receives from seeing, hearing, touching, perceiving him in every way. And therefore he is delighted to fasten upon him and to minister to him.But what pleasure or consolation can the beloved be receiving all this time? Must he not feel the extremity of disgust when he looks at an old shrivelled face and the remainder to match, which even in a description is disagreeable, and quite detestable when he is forced into daily contact with his lover; moreover he is jealously watched and guarded against everything and everybody, and has to hear misplaced and exaggerated praises of himself, and censures equally inappropriate, which are intolerable when the man is sober, and, besides being intolerable, are published all over the world in all their indelicacy and wearisomeness when he is drunk.And not only while his love continues is he mischievous and unpleasant, but when his love ceases he becomes a perfidious enemy of him on whom he showered his oaths and prayers and promises, and yet could hardly prevail upon him to tolerate the tedium of his company even from motives of interest. The hour of payment arrives, and now he is the servant of another master; instead of love and infatuation, wisdom and temperance are his bosom's lords; but the beloved has not discovered the change which has taken place in him, when he asks for a return and recalls to his recollection former sayings and doings; he believes himself to be speaking to the same person, and the other, not having the courage to confess the truth, and not knowing how to fulfil the oaths and promises which he made when under the dominion of folly, and having now grown wise and temperate, does not want to do as he did or to be as he was before.And so he runs away and is constrained to be a defaulter; the oyster-shell has fallen with the other side uppermost-he changes pursuit into flight, while the other is compelled to follow him with passion and imprecation not knowing that he ought nev er from the first to have accepted a demented lover instead of a sensible non-lover; and that in making such a choice he was giving himself up to a faithless, morose, envious, disagreeable being, hurtful to his estate, hurtful to his bodily health, and still more hurtful to the cultivation of his mind, than which there neither is nor ever will be anything more honoured in the eyes both of gods and men. Consider this, fair youth, and know that in the friendship of the lover there is no real kindness; he has an appetite and wants to feed upon you: As wolves love lambs so lovers love their loves. But I told you so, I am speaking in verse, and therefore I had better make an end; enough. Phaedr. I thought that you were only halfway and were going to make a similar speech about all the advantages of accepting the non-lover.Why do you not proceed? Soc. Does not your simplicity observe that I have got out of dithyrambics into heroics, when only uttering a censure on the lover? And if I am t o add the praises of the nonlover, what will become of me? Do you not perceive that I am already overtaken by the Nymphs to whom you have mischievously exposed me? And therefore will only add that the non-lover has all the advantages in which the lover is accused of being deficient. And now I will say no more; there has been enough of both of them. Leaving the tale to its fate, I will cross the river and make the best of my way home, lest a worse thing be inflicted upon me by you. Phaedr.Not yet, Socrates; not until the heat of the day has passed; do you not see that the hour is almost noon? there is the midday sun standing still, as people say, in the meridian. Let us rather stay and talk over what has been said, and then return in the cool. Soc. Your love of discourse, Phaedrus, is superhuman, simply marvellous, and I do not believe that there is any one of your contemporaries who has either made or in one way or another has compelled others to make an equal number of speeches. I would except Simmias the Theban, but all the rest are far behind you. And now, I do verily believe that you have been the cause of another. Phaedr.That is good news. But what do you mean? Soc. I mean to say that as I was about to cross the stream the usual sign was given to me,that sign which always forbids, but never bids, me to do anything which I am going to do; and I thought that I heard a voice saying in my car that I had been guilty of impiety, and. that I must not go away until I had made an atonement. Now I am a diviner, though not a very good one, but I have enough religion for my own use, as you might say of a bad writer-his writing is good enough for him; and I am beginning to see that I was in error. O my friend, how prophetic is the human soul! At the time I had a sort of misgiving, and, ike Ibycus, â€Å"I was troubled; I feared that I might be buying honour from men at the price of sinning against the gods. † Now I recognize my error. Phaedr. What error? Soc. T hat was a dreadful speech which you brought with you, and you made me utter one as bad. Phaedr. How so? Soc. It was foolish, I say,-to a certain extent, impious; can anything be more dreadful? Phaedr. Nothing, if the speech was really such as you describe. Soc. Well, and is not Eros the son of Aphrodite, and a god? Phaedr. So men say. Soc. But that was not acknowledged by Lysias in his speech, nor by you in that other speech which you by a charm drew from my lips. For if love be, as he surely is, a divinity, he cannot be evil.Yet this was the error of both the speeches. There was also a simplicity about them which was refreshing; having no truth or honesty in them, nevertheless they pretended to be something, hoping to succeed in deceiving the manikins of earth and gain celebrity among them. Wherefore I must have a purgation. And I bethink me of an ancient purgation of mythological error which was devised, not by Homer, for he never had the wit to discover why he was blind, but by S tesichorus, who was a philosopher and knew the reason why; and therefore, when he lost his eyes, for that was the penalty which was inflicted upon him for reviling the lovely Helen, he at once purged himself.And the purgation was a recantation, which began thus,False is that word of mine-the truth is that thou didst not embark in ships, nor ever go to the walls of Troy; and when he had completed his poem, which is called â€Å"the recantation,† immediately his sight returned to him. Now I will be wiser than either Stesichorus or Homer, in that I am going to make my recantation for reviling love before I suffer; and this I will attempt, not as before, veiled and ashamed, but with forehead bold and bare. Phaedr. Nothing could be more agreeable to me than to hear you say so. Soc. Only think, my good Phaedrus, what an utter want of delicacy was shown in the two discourses; I mean, in my own and in that which you recited out of the book.Would not any one who was himself of a noble and gentle nature, and who loved or ever had loved a nature like his own, when we tell of the petty causes of lovers' jealousies, and of their exceeding animosities, and of the injuries which they do to their beloved, have imagined that our ideas of love were taken from some haunt of sailors to which good manners were unknown-he would certainly never have admitted the justice of our censure? Phaedr. I dare say not, Socrates. Soc. Therefore, because I blush at the thought of this person, and also because I am afraid of Love himself, I desire to wash the brine out of my ears with water from the spring; and I would counsel Lysias not to delay, but to write another discourse, which shall prove that ceteris paribus the lover ought to be accepted rather than the non-lover.Phaedr. Be assured that he shall. You shall speak the praises of the lover, and Lysias shall be compelled by me to write another discourse on the same theme. Soc. You will be true to your nature in that, and therefore I believe you. Phaedr. Speak, and fear not. Soc. But where is the fair youth whom I was addressing before, and who ought to listen now; lest, if he hear me not, he should accept a non-lover before he knows what he is doing? Phaedr. He is close at hand, and always at your service. Soc. Know then, fair youth, that the former discourse was the word of Phaedrus, the son of Vain Man, who dwells in the city of Myrrhina (Myrrhinusius).And this which I am about to utter is the recantation of Stesichorus the son of Godly Man (Euphemus), who comes from the town of Desire (Himera), and is to the following effect: â€Å"I told a lie when I said† that the beloved ought to accept the non-lover when he might have the lover, because the one is sane, and the other mad. It might be so if madness were simply an evil; but there is also a madness which is a divine gift, and the source of the chiefest blessings granted to men. For prophecy is a madness, and the prophetess at Delphi and the priestes ses at Dodona when out of their senses have conferred great benefits on Hellas, both in public and private life, but when in their senses few or none.And I might also tell you how the Sibyl and other inspired persons have given to many an one many an intimation of the future which has saved them from falling. But it would be tedious to speak of what every one knows. There will be more reason in appealing to the ancient inventors of names, who would never have connected prophecy (mantike) which foretells the future and is the noblest of arts, with madness (manike), or called them both by the same name, if they had deemed madness to be a disgrace or dishonour;-they must have thought that there was an inspired madness which was a noble thing; for the two words, mantike and manike, are really the same, and the letter t is only a modern and tasteless insertion.And this is confirmed by the name which was given by them to the rational investigation of futurity, whether made by the help of birds or of other signs-this, for as much as it is an art which supplies from the reasoning faculty mind (nous) and information (istoria) to human thought (oiesis) they originally termed oionoistike, but the word has been lately altered and made sonorous by the modern introduction of the letter Omega (oionoistike and oionistike), and in proportion prophecy (mantike) is more perfect and august than augury, both in name and fact, in the same proportion, as the ancients testify, is madness superior to a sane mind (sophrosune) for the one is only of human, but the other of divine origin.Again, where plagues and mightiest woes have bred in certain families, owing to some ancient blood-guiltiness, there madness has entered with holy prayers and rites, and by inspired utterances found a way of deliverance for those who are in need; and he who has part in this gift, and is truly possessed and duly out of his mind, is by the use of purifications and mysteries made whole and except from evil, future as well as present, and has a release from the calamity which was afflicting him. The third kind is the madness of those who are possessed by the Muses; which taking hold of a delicate and virgin soul, and there inspiring frenzy, awakens lyrical and all other numbers; with these adorning the myriad actions of ancient heroes for the instruction of posterity. But he who, having no touch of the Muses' madness in his soul, comes to the door and thinks that he will get into the temple by the help of art-he, I say, and his poetry are not admitted; the sane man disappears and is nowhere when he enters into rivalry with the madman.I might tell of many other noble deeds which have sprung from inspired madness. And therefore, let no one frighten or flutter us by saying that the temperate friend is to be chosen rather than the inspired, but let him further show that love is not sent by the gods for any good to lover or beloved; if he can do so we will allow him to carry off the palm. A nd we, on our part, will prove in answer to him that the madness of love is the greatest of heaven's blessings, and the proof shall be one which the wise will receive, and the witling disbelieve. But first of all, let us view the affections and actions of the soul divine and human, and try to ascertain the truth about them.The beginning of our proof is as follows:The soul through all her being is immortal, for that which is ever in motion is immortal; but that which moves another and is moved by another, in ceasing to move ceases also to live. Only the self-moving, never leaving self, never ceases to move, and is the fountain and beginning of motion to all that moves besides. Now, the beginning is unbegotten, for that which is begotten has a beginning; but the beginning is begotten of nothing, for if it were begotten of something, then the begotten would not come from a beginning. But if unbegotten, it must also be indestructible; for if beginning were destroyed, there could be no b eginning out of anything, nor anything out of a beginning; and all things must have a beginning.And therefore the self-moving is the beginning of motion; and this can neither be destroyed nor begotten, else the whole heavens and all creation would collapse and stand still, and never again have motion or birth. But if the self-moving is proved to be immortal, he who affirms that self-motion is the very idea and essence of the soul will not be put to confusion. For the body which is moved from without is soulless; but that which is moved from within has a soul, for such is the nature of the soul. But if this be true, must not the soul be the self-moving, and therefore of necessity unbegotten and immortal? Enough of the soul's immortality.Of the nature of the soul, though her true form be ever a theme of large and more than mortal discourse, let me speak briefly, and in a figure. And let the figure be composite-a pair of winged horses and a charioteer. Now the winged horses and the cha rioteers of the gods are all of them noble and of noble descent, but those of other races are mixed; the human charioteer drives his in a pair; and one of them is noble and of noble breed, and the other is ignoble and of ignoble breed; and the driving of them of necessity gives a great deal of trouble to him. I will endeavour to explain to you in what way the mortal differs from the immortal creature.The soul in her totality has the care of inanimate being everywhere, and traverses the whole heaven in divers forms appearing–when perfect and fully winged she soars upward, and orders the whole world; whereas the imperfect soul, losing her wings and drooping in her flight at last settles on the solid ground-there, finding a home, she receives an earthly frame which appears to be self-moved, but is really moved by her power; and this composition of soul and body is called a living and mortal creature. For immortal no such union can be reasonably believed to be; although fancy, no t having seen nor surely known the nature of God, may imagine an immortal creature having both a body and also a soul which are united throughout all time. Let that, however, be as God wills, and be spoken of acceptably to him. And now let us ask the reason why the soul loses her wings!The wing is the corporeal element which is most akin to the divine, and which by nature tends to soar aloft and carry that which gravitates downwards into the upper region, which is the habitation of the gods. The divine is beauty, wisdom, goodness, and the like; and by these the wing of the soul is nourished, and grows apace; but when fed upon evil and foulness and the opposite of good, wastes and falls away. Zeus, the mighty lord, holding the reins of a winged chariot, leads the way in heaven, ordering all and taking care of all; and there follows him the array of gods and demigods, marshalled in eleven bands; Hestia alone abides at home in the house of heaven; of the rest they who are reckoned amon g the princely twelve march in their appointed order.They see many blessed sights in the inner heaven, and there are many ways to and fro, along which the blessed gods are passing, every one doing his own work; he may follow who will and can, for jealousy has no place in the celestial choir. But when they go to banquet and festival, then they move up the steep to the top of the vault of heaven. The chariots of the gods in even poise, obeying the rein, glide rapidly; but the others labour, for the vicious steed goes heavily, weighing down the charioteer to the earth when his steed has not been thoroughly trained:-and this is the hour of agony and extremest conflict for the soul. For the immortals, when they are at the end of their course, go forth and stand upon the outside of heaven, and the revolution of the spheres carries them round, and they behold the things beyond.But of the heaven which is above the heavens, what earthly poet ever did or ever will sing worthily? It is such as I will describe; for I must dare to speak the truth, when truth is my theme. There abides the very being with which true knowledge is concerned; the colourless, formless, intangible essence, visible only to mind, the pilot of the soul. The divine intelligence, being nurtured upon mind and pure knowledge, and the intelligence of every soul which is capable of receiving the food proper to it, rejoices at beholding reality, and once more gazing upon truth, is replenished and made glad, until the revolution of the worlds brings her round again to the same place.In the revolution she beholds justice, and temperance, and knowledge absolute, not in the form of generation or of relation, which men call existence, but knowledge absolute in existence absolute; and beholding the other true existences in like manner, and feasting upon them, she passes down into the interior of the heavens and returns home; and there the charioteer putting up his horses at the stall, gives them ambrosia to eat and nectar to drink. Such is the life of the gods; but of other souls, that which follows God best and is likest to him lifts the head of the charioteer into the outer world, and is carried round in the revolution, troubled indeed by the steeds, and with difficulty beholding true being; while another only rises and falls, and sees, and again fails to see by reason of the unruliness of the steeds.The rest of the souls are also longing after the upper world and they all follow, but not being strong enough they are carried round below the surface, plunging, treading on one another, each striving to be first; and there is confusion and perspiration and the extremity of effort; and many of them are lamed or have their wings broken through the ill-driving of the charioteers; and all of them after a fruitless toil, not having attained to the mysteries of true being, go away, and feed upon opinion. The reason why the souls exhibit this exceeding eagerness to behold the plain of truth is tha t pasturage is found there, which is suited to the highest part of the soul; and the wing on which the soul soars is nourished with this. And there is a law of Destiny, that the soul which attains any vision of truth in company with a god is preserved from harm until the next period, and if attaining always is always unharmed.But when she is unable to follow, and fails to behold the truth, and through some ill-hap sinks beneath the double load of forgetfulness and vice, and her wings fall from her and she drops to the ground, then the law ordains that this soul shall at her first birth pass, not into any other animal, but only into man; and the soul which has seen most of truth shall come to the birth as a philosopher, or artist, or some musical and loving nature; that which has seen truth in the second degree shall be some righteous king or warrior chief; the soul which is of the third class shall be a politician, or economist, or trader; the fourth shall be lover of gymnastic toil s, or a physician; the fifth shall lead the life of a prophet or hierophant; to the sixth the character of poet or some other imitative artist will be assigned; to the seventh the life of an artisan or husbandman; to the eighth that of a sophist or demagogue; to the ninth that of a tyrantall these are states of probation, in which he who does righteously improves, and he who does unrighteously, improves, and he who does unrighteously, deteriorates his lot. Ten thousand years must elapse before the soul of each one can return to the place from whence she came, for she cannot grow her wings in less; only the soul of a philosopher, guileless and true, or the soul of a lover, who is not devoid of philosophy, may acquire wings in the third of the recurring periods of a thousand years; he is distinguished from the ordinary good man who gains wings in three thousand years:-and they who choose this life three times in succession have wings given them, and go away at the end of three thousan d years.But the others receive judgment when they have completed their first life, and after the judgment they go, some of them to the houses of correction which are under the earth, and are punished; others to some place in heaven whither they are lightly borne by justice, and there they live in a manner worthy of the life which they led here when in the form of men. And at the end of the first thousand years the good souls and also the evil souls both come to draw lots and choose their second life, and they may take any which they please. The soul of a man may pass into the life of a beast, or from the beast return again into the man. But the soul which has never seen the truth will not pass into the human form. For a man must have intelligence of universals, and be able to proceed rom the many particulars of sense to one conception of reason;-this is the recollection of those things which our soul once saw while following God-when regardless of that which we now call being she ra ised her head up towards the true being. And therefore the mind of the philosopher alone has wings; and this is just, for he is always, according to the measure of his abilities, clinging in recollection to those things in which God abides, and in beholding which He is what He is. And he who employs aright these memories is ever being initiated into perfect mysteries and alone becomes truly perfect. But, as he forgets earthly interests and is rapt in the divine, the vulgar deem him mad, and rebuke him; they do not see that he is inspired.Thus far I have been speaking of the fourth and last kind of madness, which is imputed to him who, when he sees the beauty of earth, is transported with the recollection of the true beauty; he would like to fly away, but he cannot; he is like a bird fluttering and looking upward and careless of the world below; and he is therefore thought to be mad. And I have shown this of all inspirations to be the noblest and highest and the offspring of the high est to him who has or shares in it, and that he who loves the beautiful is called a lover because he partakes of it. For, as has been already said, every soul of man has in the way of nature beheld true being; this was the condition of her passing into the form of man.But all souls do not easily recall the things of the other world; they may have seen them for a short time only, or they may have been unfortunate in their earthly lot, and, having had their hearts turned to unrighteousness through some corrupting influence, they may have lost the memory of the holy things which once they saw. Few only retain an adequate remembrance of them; and they, when they behold here any image of that other world, are rapt in amazement; but they are ignorant of what this rapture means, because they do not clearly perceive. For there is no light of justice or temperance or any of the higher ideas which are precious to souls in the earthly copies of them: they are seen through a glass dimly; and th ere are few who, going to the images, behold in them the realities, and these only with difficulty.There was a time when with the rest of the happy band they saw beauty shining in brightness-we philosophers following in the train of Zeus, others in company with other gods; and then we beheld the beatific vision and were initiated into a mystery which may be truly called most blessed, celebrated by us in our state of innocence, before we had any experience of evils to come, when we were admitted to the sight of apparitions innocent and simple and calm and happy, which we beheld shining impure light, pure ourselves and not yet enshrined in that living tomb which we carry about, now that we are imprisoned in the body, like an oyster in his shell. Let me linger over the memory of scenes which have passed away. But of beauty, I repeat again that we saw her there shining in company with the celestial forms; and coming to earth we find her here too, shining in clearness through the cleares t aperture of sense.For sight is the most piercing of our bodily senses; though not by that is wisdom seen; her loveliness would have been transporting if there had been a visible image of her, and the other ideas, if they had visible counterparts, would be equally lovely. But this is the privilege of beauty, that being the loveliest she is also the most palpable to sight. Now he who is not newly initiated or who has become corrupted, does not easily rise out of this world to the sight of true beauty in the other; he looks only at her earthly namesake, and instead of being awed at the sight of her, he is given over to pleasure, and like a brutish beast he rushes on to enjoy and beget; he consorts with wantonness, and is not afraid or ashamed of pursuing pleasure in violation of nature.But he whose initiation is recent, and who has been the spectator of many glories in the other world, is amazed when he sees any one having a godlike face or form, which is the expression of divine bea uty; and at first a shudder runs through him, and again the old awe steals over him; then looking upon the face of his beloved as of a god he reverences him, and if he were not afraid of being thought a downright madman, he would sacrifice to his beloved as to the image of a god; then while he gazes on him there is a sort of reaction, and the shudder passes into an unusual heat and perspiration; for, as he receives the effluence of beauty through the eyes, the wing moistens and he warms. And as he warms, the parts out of which the wing grew, and which had been hitherto closed and rigid, and had revented the wing from shooting forth, are melted, and as nourishment streams upon him, the lower end of the wings begins to swell and grow from the root upwards; and the growth extends under the whole soul-for once the whole was winged. During this process the whole soul is all in a state of ebullition and effervescence,-which may be compared to the irritation and uneasiness in the gums at t he time of cutting teeth,bubbles up, and has a feeling of uneasiness and tickling; but when in like manner the soul is beginning to grow wings, the beauty of the beloved meets her eye and she receives the sensible warm motion of particles which flow towards her, therefore called emotion (imeros), and is refreshed and warmed by them, and then she ceases from her pain with joy.But when she is parted from her beloved and her moisture fails, then the orifices of the passage out of which the wing shoots dry up and close, and intercept the germ of the wing; which, being shut up with the emotion, throbbing as with the pulsations of an artery, pricks the aperture which is nearest, until at length the entire soul is pierced and maddened and pained, and at the recollection of beauty is again delighted. And from both of them together the soul is oppressed at the strangeness of her condition, and is in a great strait and excitement, and in her madness can neither sleep by night nor abide in her place by day. And wherever she thinks that she will behold the beautiful one, thither in her desire she runs.And when she has seen him, and bathed herself in the waters of beauty, her constraint is loosened, and she is refreshed, and has no more pangs and pains; and this is the sweetest of all pleasures at the time, and is the reason why the soul of the lover will never forsake his beautiful one, whom he esteems above all; he has forgotten mother and brethren and companions, and he thinks nothing of the neglect and loss of his property; the rules and proprieties of life, on which he formerly prided himself, he now despises, and is ready to sleep like a servant, wherever he is allowed, as near as he can to his desired one, who is the object of his worship, and the physician who can alone assuage the greatness of his pain. And this state, my dear imaginary youth to whom I am talking, is by men called love, and among the gods has a name at which you, in your simplicity, may be incline d to mock; there are two lines in the apocryphal writings of Homer in which the name occurs. One of them is rather outrageous, and not altogether metrical. They are as follows: Mortals call him fluttering love, But the immortals call him winged one, Because the growing of wings is a necessity to him. You may believe this, but not unless you like. At any rate the loves of lovers and their causes are such as I have described.Now the lover who is taken to be the attendant of Zeus is better able to bear the winged god, and can endure a heavier burden; but the attendants and companions of Ares, when under the influence of love, if they fancy that they have been at all wronged, are ready to kill and put an end to themselves and their beloved. And he who follows in the train of any other god, while he is unspoiled and the impression lasts, honours and imitates him, as far as he is able; and after the manner of his god he behaves in his intercourse with his beloved and with the rest of the world during the first period of his earthly existence. Every one chooses his love from the ranks of beauty according to his character, and this he makes his god, and fashions and adorns as a sort of image which he is to fall down and worship.The followers of Zeus desire that their beloved should have a soul like him; and therefore they seek out some one of a philosophical and imperial nature, and when they have found him and loved him, they do all they can to confirm such a nature in him, and if they have no experience of such a disposition hitherto, they learn of any one who can teach them, and themselves follow in the same way. And they have the less difficulty in finding the nature of their own god in themselves, because they have been compelled to gaze intensely on him; their recollection clings to him, and they become possessed of him, and receive from him their character and disposition, so far as man can participate in God. The qualities of their god they attribute to the be loved, wherefore they love him all the more, and if, like the Bacchic Nymphs, they draw inspiration from Zeus, they pour out their own fountain upon him, wanting to make him as like as possible to their own god.But those who are the followers of Here seek a royal love, and when they have found him they do just the same with him; and in like manner the followers of Apollo, and of every other god walking in the ways of their god, seek a love who is to be made like him whom they serve, and when they have found him, they themselves imitate their god, and persuade their love to do the same, and educate him into the manner and nature of the god as far as they each can; for no feelings of envy or jealousy are entertained by them towards their beloved, but they do their utmost to create in him the greatest likeness of themselves and of the god whom they honour.Thus fair and blissful to the beloved is the desire of the inspired lover, and the initiation of which I speak into the mysteries of true love, if he be captured by the lover and their purpose is effected. Now the beloved is taken