RATIO ANALYSIS (FTSE 100) Essay Example | Topics and Well Written Essays - 1250 words

RATIO ANALYSIS (FTSE 100) - Essay Example s group of ratios basically compares the income statement account of a company to investigate whether a company is able to generate profits in its operation. Profitability ratios mainly focus on a company’s return on investment (Murthy, 2014). Some of the profitability ratios include ratios like, Return on Capital Employed, Gross Profit Margin, Profit Margin, Return on Assets, as well as Return on Equity. For this report we will only use the Return on Equity and Gross Profit Margin ratios. Return on Equity ratio is mainly used to compare the profitability of a company to another company in the same industry. For a general case, a company with a higher Return on Equity ratio shows that the company is more profitable. The ratio shows the efficiency with which the shareholders’ equity is turned into profits. The higher the ratio, the more efficient the company is in convert the shareholders’ equity into profits. From the calculations above, the ROE ratios for TESCO are generally lower than those of Sainsbury. This shows that Sainsbury is more profitable than TESCO. However, the ROE for TESCO in 2014 is higher than of 2013, showing that the company is increasing its profitability efficiency with time. At the same time, the ROE for Sainsbury in 2014 shows that the company keeps on improving the efficiency with which it turns the shareholders’ equity into profits as it is higher than that of 2013. Gross profit margin is this ratio that is used to investigate the financial health of a company by finding out the profit left after taking care of the cost of goods sold. The higher the gross profit ratio, the healthier the firm is. From the calculations above, TESCO exhibits higher gross profit margins in both years than those of Sainsbury. Generally, TESCO is financially healthier than Sainsbury as there is more profits left in its accounts after it accounts for its cost of goods sold than those of Sainsbury Plc. However, looking at the more recent gross profit

The Neo-Malthusian Population theory Essay Example for Free

The Neo-Malthusian Population theory Essay As stated the Neo-Malthusian population theory claims that poor nations are stuck in a cycle of poverty which they cant get out of unless some sort of preventative measures of population checks are engaged. The Malthusian model was developed two centuries ago by a man named Thomas Malthus. Malthuss model is based upon a relationship between both population growth as well as economic development. Empirical studies now-a-days show that the population theory model is quite flawed because of many factors that render even the two main variables in the theory (population growth and level of per-capita income) not fit to be used within the same conceptual frame work as there is no clear link between them. Egypt and Kuwait are perfect examples where the model would clearly fail to explain the unexpected link between population growth rate and comparative economic development respectively. As hitherto stated the Malthusian population theory is based on two factors; population growth and economic development. Primarily the theory at its core states that there is a tendency in countries unless there is a problem with the food supply that its population is going to double every 30 to 40 years. Based on this model of doubling growth rate; because of fixed factors such as land, food supplies and the population having less land to work on to because of the proposed growth rate, the individuals contribution to food production would go down. The theory further proposes that because the food supply could not match the growing population per capita incomes based at the time on an agrarian society, the end result accordingly would be a stable population which is barely leading a stable population that is living barely at subsistence level. Malthus felt that according to his theory that the only way to avoid being stuck in this loop of abject poverty was to engage in what he called moral restraint. Moral restraint is basically acknowledging the fact that our contribution to the population is leading the populous to a state of economic deprivation. In an indirect way as Todaro puts it Malthus was the father of the birth control movement, he furthermore stated that we are morally obligated to regulate birth rate because of the economic and social repercussions that accompany that growth. Modern day economists have named  Malthuss theory perhaps justifiably as the Malthusian population trap; justifiably named in my opinion because of the difficulty is reducing birthrates let alone the actual size of the population and escaping abject poverty. The Malthusian population theory is based upon two important factors that formulate its ideology: population and per capita income (based on aggregate production). The theory in detail states that at a very low level of per capita income, the population change will be zero and a stable population will exist, this is seen in the case of absolute poverty where the birth rates are equivalent to the death rates. The equilibrium between birth rates and death rates is reached quite simply because higher incomes means less starvation and disease so the more the population expands the more people will die because of starvation or other causes because there is only so much food to cover their needs. The theory also states that if the population achieves its maximum rate at an even higher per capita income it is still assumed that the population will remain at the same size and unlikely that any real change will be noticed until higher per capita incomes are realized. The other part to the theory states that there is a link between growth rates of aggregate income (when there is no population growth) and the levels of per capita income. A directly proportionate conclusion might easily be reached that if aggregate income is rising then per capita income has to be increasing and if the total population is growing faster than the total income, per capita income must be falling. The ideology of the theory doesnt stop here because it is based on the positive assumption that saving increases with the incremental increase of income. Quite simply countries that have a higher per capita income are assumed to be able to generate a higher savings rate and rationally more money is available for investment. It is assumed though that beyond a certain point in per capita income is supposed to level off and in some cases decline as new investments are made and more people are forced to work with fixed amount of land and resources. This is called the point of diminishing returns in the Malthusian model, the aggregate income growth is analogous of the total production curve, at least  thats how the basic theory of production goes. Quite simply when the population is growing faster than actual income, per capita will always fall, similarly when income grows faster than population it causes the equilibrium per capita income to rise. The pretence of the theory states that poor nations will never be able to rise above subsistence levels of per capita unless they apply a system of checks (birth control) upon the population. Without birth control nature has its own positive checks such as starvation, disease, wars that will do what humans fail to accomplish in birth control. The Malthusian trap as simple and as appealing as a theory concerning the relationship between population growth and economic development goes is based on simplistic assumption that Todaro and anyone with logic can curtail do not stand the test of empirical verifications. Malthus completely ignores the huge impact that technology has on hindering the growth-inhibiting factors of rapid population increase. Malthus had no way of knowing 200 years ago the effects that technology has on either raising the quality of land or the advancements that were to be made to tools to further enhance the production of the same amount of land. Rapid and continuing technological progress can be presented by a clear upward shift of income growth. Per capita has to grow over time hence giving a chance to all countries in escaping the Malthusian population trap. The second criticism of the trap is that he assumes that national rates of population increase are directly related to national per capita income. Clear research in LDCs show that there is no clear link between population growth rates and level of per capita income. With the institution of modern medicine and public health programs, death rates have fallen lower with no real relationship to per capita income levels. The real measure is not aggregate level of per capita but rather the real factor effecting population growth is how the income is distributed. If we were to take Egypt for example as you had suggested we would find that it had been trying to implement birth control programs as early as  1966, even though Egypt is looked upon as a successful model in decreasing its population, per capita income more than anything has been going down, simply because a population cant be decreased over night. Another important point that falsifies the model when we look at Egypt we find a rather strong economic buffer for the poor since expensive goods like bread and many medicines are subsidized by the government making it more likely that the population will not be naturally thinned out by means of positive checks as the theory curtails. If we were to look at purchasing power per capita of Kuwait we would find it $ 15,000 as apposed to Egypts measly $ 3,700. Kuwait also has a growth rate of 3.33 % as apposed to Egypts 1.66 %. The mere stating of these numbers completely falsifies the Malthusian model by all means here is a country like Egypt with a low population growth rate and a very low per capita income whereas Kuwait has a much higher growth rate but also five time the per capita income that Egypt posses. The theory overlooked not only technological aspects but completely over looked rentee economies like Kuwait have populations that can never be effected by supply of food. The Malthusian model is well based in theory and looks quite good on paper however it hardly holds water when applied to either real life nations or when critically analyzed as I have attempted to during the writing of this paper. Quite notably countries like Egypt and Kuwait completely bring the theory to its feet without much effort. I believe that when Malthus wrote his theory 200 years ago this was by all means a complete revolution even in the ideology of thought when he tried to find out why some nations remained poor no matter what they did.

The Concept Of Atman In The Upanishads Religion Essay

The Concept Of Atman In The Upanishads Religion Essay Upanishads are regarded as the beginning of philosophy of Indian. Indubitably, Upanishads have some of the earliest detailed discussion concerning topics of philosophy like the nature of existence and the self. Disagreements have emerged on whether or not the Upanishads themselves really constitute philosophy as well as about what is their status within the later Indian philosophical tradition. This study looks at the main ideas presented by the texts and some of their most important influences on successive philosophical developments in India. The analysis part of this study briefly reflects on the whether the Upanishads are pre-philosophical basis or are simply the philosophy for subsequent traditions (Vess 45). The research indicates that no any other book exist in the entire world that is as soul-stirring, inspiring as well as breathtaking as the Upanishad. The Upanishads philosophical teachings have been the source of comfort for many people in the West and in the East. The human understanding has not succeeded in imagining anything that is sublime and noble in the worlds history than the Upanishads teachings. The Upanishads has the Vedas essence and are the ultimate and the source of philosophy of the Vedanta. Philosophical, original, sublime and lofty thoughts come up from all verses. They have the direct religious revelations and experiences of sages. They are the highest divine knowledge and products of the main wisdom thus they rouse the peoples hearts and motivate them always. The Upanishadic grandeur and glory cannot be sufficiently described in mere words as these words are finite and the language used to describe them is flawed. Solace and peace of mankind that prevail in the whole world has been contributed by the Upanishads. They are exceedingly soul-stirring and elevating. Millions of contenders have drawn motivation and direction from these Upanishads. They form part of the Vedas and are fortunes of incalculable worth. Apart from being rich in deep philosophical thought, they have great intrinsic value. Their beautiful language brings out the immense meaning hidden in the verses and passages. The Upanishads offer a vivid depiction of the Atman nature and the supreme soul in different ways and explain suitable techniques that assist in attaining the everlasting Brahman which is the utmost Purusha. It is long since they were first offered to the universe. Yet up to now, they are stll surprisingly charming and sweet. Their freshness is unique. Their aroma is penetrating and it makes more difficult for some people to live nowadays without studying them on daily basis. It is alleged that Schopenhauer who is a famous philosopher from the West, constantly had the Upanishads book and had a habit performing his commitments from its pages prior to going to bed. This philosopher said that there is no any other study that is as valuable and inspiring as the Upanishads. The Upanishads are considered to have undeniably exercised and still carries on in exercising a significant influence on the Indian religion and philosophy. They give a view of realism that certainly satisfies mans philosophic, scientific together with the religious aspirations. The self (atman) is among the most broadly discussed topics during both the late and early Upanishads. During the earliest appearances in text, atman was utilized as a reflexive pronoun the same way self term is used in English. However, this word changed its meaning, occasionally referring to ultimate reality, a life-force, consciousness, material body and even implying something like a soul during the time of early Upanishads and that of late Brahmanas. While atman does not contain a single consistent meaning among all of its appearances in text, there exists a considerable reliability as to atman meaning in accordance to any teacher in particular. In fact, it is conceivably more fruitful to regard as the Upanishads more collected works of teachings from dissimilar teachers than to deem them as integrated texts. Different Upanishads do not only have detectably diversified philosophical agendas but also it is implied that these teachers compete on who owns the best self teaching (Ve ss 45). These teachers frequently pits against each other to secure patronage, enlist students along with winning public competitions in debating. One of the main famous self teachings appears in the Upanishads Chandogya as the Uddalaka Arugis instruction to Svetaketu who is his son. Uddalaka starts by elucidating that one can be familiar with the universal of a material stuff from a specific object that is made from that substance. That is by means of knowing anything made from clay, someone will know clay; through means of knowing an ornament made from copper, an individual will get to know copper; through means of knowing a nail cutter made from iron, one will come to know iron. Uddalaka makes use of these exemplars to give explanations that material things are not made from nothing, but describes creation as a transformation process of a creative being (sat) that emerges into the diversity that describes our experiences of everyday. The explanation of Uddalaka concerning creation is presupposed to have swayed the theory of satkaryavada. This is the theory that was accepted by the Yoga, Samkhya and Vedanta darsanas that says that the effect subsists within the cause. Soon after Uddalakas instruction to Svetaketu, he made a sequence of inferences from a number of comparisons that have empirically observable accepted phenomena to give explanation on self as a non-material essence that is present in every living being. First, he made use of nectar as an example. He described that bees collect nectar from dissimilar sources, but as this nectar is gathered together, it turns out to be a single unit. Equally, water that is evidently seen flowing from rivers that are different joins together when they arrive at the ocean. These examples are utilized to show that the self will one day finally merge into the new being (sat). Svetaketu is asked by Uddalaka to carry out two experiments. With the first experiment, Uddalaka gives him instruction to make a cut to a banyan fruit to get the seed in the fruit. His son realized that he could observe nothing within the seed. Uddalaka makes a comparison to the fine seed essence that was not visible to self. The seco nd one involves Svetaketu getting instructions to put a little salt in some water. Svetaketu could not see salt in water when he returned the next day. Only to realize that salt had evenly distributed in water when he tasted it. Uddalaka made a conclusion that, similar to salt in dissolved in water, the self is not directly discernable, but seeps into the whole body. Uddalaka gets attention to Svetaketu following these natural phenomenal descriptions giving emphasis that the self functions the same way in a single individual as it does in every living being. He continues to say that the fine essence in that case was what the self was in the whole world. The most outstanding teacher in the Brhadaranyaka Upanishad, Yajnavalkya, further describes atman in view of consciousness as compared to a life force. Yajnavalkya engages Uddalaka (who was his former teacher and his senior associate) into a debate. He makes it clear that the self is an inward controller which is present in every cognizing and sensing, but it is distinct. He continues to say that it is seer which not seen, the thinker which is not thought about, the hearer which is not heard and the knower which is not known. The explanation that Yajnavalkya gave was that everyone discerns the self existence via self actions and what it does, but not through their senses. He points out that the self, which is considered as consciousness, is not regarded as a consciousness object. Even Yajnavalkya questions his wife Maitreyi in the Brhadaranyaka about the means through which a person really know himself and with what means does one really knows the whole world. On a number of occasion s, Yajnavalkya pays attention to the constraints of language when trying to describe atman. He suggests that since the self is not an object of knowledge, it has no capability of having attributes and as a result it can only be illustrated using propositions that are negative. Yajnavalkya also says to King Janaka that that self (atman), a person can merely say not, not. The self is ungraspable because it can not be clutched. The self is indestructible because it can not be obliterated. Self is unbound because it is trembling and it cannot be damaged. Prajapati is seen in Upanishad as a different prominent self teacher. Like Yajnavalkya, Prajapati views the self in lines of consciousness. He personally portrays atman as an agent which is responsible for cognizing and sensing. On the other hand, regardless of some similarities between him and Yajnavalkya in atman teaching, Prajapati rejects some of his points. The teaching of Prajapati is given in terms of his philosophy to Indra who is considered a god that takes place throughout a number of episodes in a period of over a century. Prajapatis first teaching delineated self as a material body that drives Indra away hoping that he had learnt the true atman teaching. Just before returning to other gods, Indra recognizes that these teachings are untrue, and goes back to Prajapati to be taught more. This trend goes on for a number of times before Prajapati in the end presenting atman as the one that is always aware as his ultimate and true teaching. Some of the teachings which Prajapati gives as incomplete or false are atman description in context of dreamless sleep. Yajnavalkya described this self teaching as the uppermost goal and the main bliss in his teaching to King Janaka. Possibly the most renowned self teachings in the brahman and atman identification was conveyed by Sandilya in the Upanishad of Chandogya. Comparable to the word atman, brahman has numerous different but related implications in the Vedic literature. The ancient word usages are closely related to the influence of speech. According to Brahman, it meant a truthful speech or dominant statement. Brahman still retains this correlation with speech in the Upanishads and eventually comes to refer to this reality too. Sandilya starts his teaching by saying that brahman refers to the whole world. He further gives an explanation of what takes place to the public during death period as in line with their resolve in this humankind. Sandilya describes atman in different ways and equates him with Brahman. He says that self (atman) that is within his heart was brahman. On his disappearance from this world, he would enter into it. As a consequence, if a person recognizes brahman as the whole world and that the self as brahman, then that person turns into the whole world during death. Even though the teaching of Sandilya about atman and brahman is frequently regarded as the central Upanishads doctrine, it is vital to keep in mind that this does not make the only characterization of ultimate of reality or the self. Whereas some teachers like Yajnavalkya, also associate atman with brahman, teachers like Uddalaka Aruni, do not create such assumption. In fact, Uddalaka, whose famous phrase tat tvam asi is usually a statement of the brahman and atman identity by Sankara, he by no means uses the expression of the Brahman. Even in his teaching to Svetaketu who is his son and on some of his numerous Upanishads appearances (Deussen 33). Furthermore, it is habitually unclear, even in the teaching of Sandilya, whether or not relating atman to brahman denote to the complete self identity and ultimate reality or if atman is believed to be a quality or aspect of brahman. These types of debates regarding the way to interpret the Upanishads teachings have persistent all through t he philosophical tradition of India and are principally Vedenta darsanas characteristic. Besides, while the majority of brahmans teachings make assumptions that the universe came from one undifferentiated theoretical cosmic principle, several passages explains creation from a materialist viewpoint, relating the world as rising from an original natural element like air or water. For example, the Brhadaranyaka Upanishad has a teaching accredited to the Kauravyayanis son that portrays brahman as being equivalent to space ( Easwaran and Nagler 18). The Brhadaranyaka Upanishads section comprises of a passage that describes the world as starting from water. Correspondingly, Raikva in the Chandogya Upanishad draws the worlds beginnings to microcosmic breath and cosmic sphere wind. Despite the distinctions among various conceptions of teachers of atman about the self, there exist various general tendencies. The majority of the Upanishads philosophers believe that atman resides within the body only when it is still alive. They assume that atman is responsible for keeping the body alive, and it does not perish when the entire body dies, instead it finds a residence in another persons body. Yajnavalkya gives details that when a caterpillar reaches the end of a grass blade when it takes one more step, it collects itself together. In the same way the self (atman), after throwing down the body along with having drove out ignorance, to take another step, it collects itself together (Hume 7). These portrayals of atman have been a catalyst for selfhood of Buddhist conceptions in the early hours of Upanishads. The Buddhists overtly rejected all notions of an unchanging and inseparable Self without introducing the phrase no-self (anatman in Sanskrit; anatta in Pali) to illustrate the deficiency in any fixed soul, but also to clarify karmic connection from one generation to the next in context of five skandhas. Five skandhas is a theory upholding that what the thinkers of Upanishads mistake as a cohesive self is really composed of five components that are focus to change. Other than the pure influences of philosophical, the Buddhist texts in the early hours utilized numerous metaphors, tropes and mythical scenarios that were Upanishadic characteristic. For instance, the Samannaphala and Ambattha Suttas in the Upanishads, share related structures of narrative among stories. These literary borrowings merged with influences of philosophy designate that the Buddhists in the early days who had changed from families of brahmin recognized the Upanishads much faster. Though the immediate Upanishads influence on the Buddhist tradition took place mainly in the early era. Upanishads knowledge wipes out ignorance which is the Samsara seed. Shad in this context means to destroy or shatter and through getting knowledge of the Upanishads a person is capable of sitting next to Brahman to reach Self-realization. Thats why the name Upanishad that implies Brahman knowledge, leads to Brahman and also facilitates aspirants to achieve Brahman. Two ideas govern the Upanishads teaching: the first one denotes the final emancipation which can be reached only through Ultimate Reality knowledge, or Brahman. The second one involves those who are endowed with the four ways of salvation, Vairagya (dispassion), Viveka, (discrimination), Mumukshutva (yearning for liberation) and Shad-Sampat (the six-fold treasure; etc.), can acquire Brahman. The Upanishads educate the philosophy of utter unity. In accordance with the Upanishads, the mens goal is the recognition of Brahman. Self-realization by itself has the capability of driving out ignorance and presenting immortality, everlasting peace and eternal bliss. Brahman Knowledge can remove all delusion, sorrows and soreness. Vedanta is usually set aside for those people who have unchained themselves from the chains of reserved religion. Upanishads are only meant for the chosen few that are fit and creditable to be given the instructions. Conclusion There study has been identified that no any other book exists in the entire world that is as soul-stirring, inspiring as well as breathtaking as the Upanishad. The Upanishads philosophical teachings have been the source of comfort for many people in the West and the East. Moreover, it is shown that the Upanishads offer a vivid depiction of the Atman nature and the Supreme Soul in different ways and explain suitable techniques that assist in attaining the everlasting Brahman which is the utmost Purusha.

Epic Theatres :: essays research papers

Epic Theatres "Epic Theatre turns the spectator into an observer, but arouses his capacity for action, forces him to take decisions...the spectator stands outside, studies." (Bertolt Brecht. Brecht on Theatre. New York:Hill & Yang, 1964. p37) The concept of â€Å"epic theatre† was brought to life by German playwright, Bertolt Brecht. This direction of theatre was inspired by Brecht's Marxist political beliefs. It was somewhat of a political platform for his ideologies. Epic theatre is the assimilation of education through entertainment and is the antithesis of Stanislavsky's Realism and also Expressionism. Brecht believed that, unlike epic theatre, Expressionism and Realism were incapable of exposing human nature and so had no educational value. He conjectured that his form of theatre was capable of provoking a change in society. Brecht's intention was to encourage the audience to ponder, with critical detachment, the moral dilemmas presented before them. In order to analyse and evaluate the action occurring on stage, Brecht believed that the audience must not allow itself to become emotionally involved in the story. Rather they should, through a series of anti-illusive devices, feel alienated from it. The effect of this deliberate exclusion makes it difficult for the audience to empathise with the characters and their predicament. Thus, they could study the play's social or political message and not the actual events being performed on stage. This process is called Verfremdungseffekt, or the alienation effect, where instead of identifying with the characters, the audience is reminded that they are watching only a portrayal of reality. Several well-known Brechtian plays include Drums in the Night, Edward 2, The Threepenny Opera, Rise and Fall of the Town of Mahoganny, The Life of Galileo, The Good Person of Szechwan, Triple-A Plowed Under, One-Third of a Nation, Mother Courage and her children and the Caucasian Chalk Circle. A play whose dramatic structure and didactic purposes epitomises epic theatre is The Caucasian Chalk Circle (CCC). The prologue of this play transpires in a Caucasian village of the Soviet Union, where the people of this village are being presented a play called â€Å"The Chalk Circle†. This play is narrated by a â€Å" Singer† and embarks on the story of a servant girl, Grusha, who rescues the governor's son when their city falls under siege. The son, Michael, has been left behind, without so much as a backward glance, by his fleeing mother. Grusha escapes, with Michael in her arms, to the mountains where they live for over a year. Along this journey, countless places and people are encountered, a number that would only occur in epic theatre. In truly epic fashion, the play then regresses to the beginning of the story and

Loneliness in Of Mice And Men Essay

John Steinbeck wrote Of Mice And Men in 1937. The story is about two men called George and Lennie. They travelled together from ranch to ranch looking for a job. Lennie is a big and he is dumb. They had travelled together for a long time. The story Of Mice and Men is set in 1930s America. At this time there was a depression in America. Unemployment was high, so people would move from ranch to ranch looking for work. Candy, Crooks and Curleys Wife are the loneliest people on the ranch. Curley’s wife is possibly the loneliest of the characters, as she is the only woman on the ranch and the men are all afraid to talk to her. This shows she must have a really lonely life. Curley’s wife only flirts with the workers because it is the only way she knows to get her attention. The reason Curleys wife wanted to speak to Lennie in chapter five is that she doesn’t have anyone to talk to. She tells Lennie this, saying â€Å"You can talk to people, but I can’t talk to nobody but Curley. Else he gets mad. How’d you like not to talk to anybody† Candy is an old man with only one arm. He had an old dog but he let Carlson kill it. Candy was very attached to his old dog, as he had been with the dog since it was a pup, he was his only friend. He feels guilty that he let a stranger kill it. Candy is afraid that he will be sacked when he is no longer any use. He knows that he will have nowhere to go when he gets fired, so when he hears George and Lennie talking about getting their own place, asks them to take him with them, and offers them enough money so that at the end of the month they will be able to afford to buy the place. After his dog’s death, Candy seems desperate to leave the ranch. To make George and Lennie sure that he wants the place he tells them â€Å"I will make a will and leave my share to you guys in case I kick off, because I ain’t got no relatives nor nothing†. Crooks is a black man with a crooked back. He is the only black man on the ranch and is not allowed in the bunkroom because of his colour. Crooks knows that black people are thought of as such, as when Curleys wife tells him that if he tells the boss to ban her from the barn she would get him hung, he simply replies yes mamma. Crooks spends his time alone reading and is a fairly knowledgeable person, as he owns a copy of the California civil code for 1905. He also plays horseshoes until dark, but is not allowed into the bunkhouse to play cards, as the others claim he stinks. He is nasty to Lennie at first, as he thought Lennie shouldn’t be in his room, as he is banned from the bunkhouse. When he finds out Lennie is harmless however, he lets him stay for some company. He hasn’t really spoken to anyone for a long time, and is eager for Lennie’s company. He shows this when he claims books ain’t no good. A guy needs somebody to be near him and à ¯Ã‚ ¿Ã‚ ½ a guy goes nits if he ain’t got anybody. He wants to join in with George, Lennie and Candy to get the place as he is discriminated against at the ranch. I don’t think loneliness is a problem to George and Lennie, as, like Lennie loves saying to George, I’ve got you to look after me, and you got me to look after you George says about ranchers that travel alone, guys like us, that work on ranches, are the loneliest guys in the world. They got no family, they don’t belong no place’s One of the things that binds George and Lennie together is that they share a common dream, to buy their own land, and live off of the fatta the land The fact that they travel together makes them believe that one day they will really get enough money together to do this, and they nearly had the chance. The reason loneliness was such a problem in 1930s America is that no one ever settled anywhere long enough to make any ties or get to know anyone.

Biographical Profile of William Wordsworth

Biographical Profile of William Wordsworth William Wordsworth, with his friend Samuel Taylor Coleridge, began the Romantic movement in British poetry with the publication of their Lyrical Ballads, turning away from the scientific rationalism of the Enlightenment, the artificial milieu of the Industrial Revolution and the aristocratic, heroic language of 18th century poetry to dedicate his work to the imaginative embodiment of emotion in the ordinary language of the common man, seeking meaning in the sublimity of the natural environment, particularly in his beloved home, England’s Lake District. Wordsworths Childhood William Wordsworth was born in 1770 in Cockermouth, Cumbria, the scenic mountainous region of northwest England known as the Lake District. He was the second of five children, sent away to Hawkshead Grammar School after his mother died when he was 8. Five years later, his father died, and the children were sent to live with various relatives. The separation from his orphaned siblings was a severe emotional trial, and after reuniting as adults, William and his sister Dorothy lived together for the rest of their lives. In 1787, William began his studies at St. John’s College, Cambridge, with the help of his uncles. Love and Revolution in France While he was still a university student, Wordsworth visited France during its revolutionary period (1790) and came under the influence of its anti-aristocratic, republican ideals. After graduating the next year, he returned to continental Europe for a walking tour in the Alps and more travels in France, during which he fell in love with a French girl, Annette Vallon. Money difficulties and political troubles between France and Britain led Wordsworth to return alone to England the following year, before Annette bore his illegitimate daughter, Catherine, whom he did not see until he returned to France 10 years later. Wordsworth and Coleridge After returning from France, Wordsworth suffered emotionally and financially, but published his first books, An Evening Walk and Descriptive Sketches, in 1793. In 1795 he received a small legacy, settled in Dorset with his sister Dorothy and began his most important friendship, with Samuel Taylor Coleridge. In 1797 he and Dorothy moved to Somerset to be closer to Coleridge. Their dialogue (really â€Å"trialogue†Dorothy contributed her ideas as well) was poetically and philosophically fruitful, resulting in their joint publication of Lyrical Ballads (1798); its influential preface outlined the Romantic theory of poetry. The Lake District Wordsworth, Coleridge and Dorothy travelled to Germany in the winter after the publication of Lyrical Ballads, and on their return to England Wordsworth and his sister settled at Dove Cottage, Grasmere, in the Lake District. Here he was a neighbor to Robert Southey, who was England’s Poet Laureate before Wordsworth was appointed in 1843. Here also he was in his beloved home landscape, immortalized in so many of his poems. The Prelude Wordsworth’s greatest work, The Prelude, is a long, autobiographical poem which was in its earliest versions known only as â€Å"the poem to Coleridge.† Like Walt Whitman’s Leaves of Grass, it is a work that the poet labored over during most of his long life. Unlike Leaves of Grass, The Prelude was never published while its author lived.