How can tourism promote urban economy of Tokyo Essay

How can tourism promote urban economy of Tokyo - Essay Example The analysis indicated, as many authors have also pointed out, that tourism creates massive economic impact on the city, yet, it also accompanies with it the cost especially on environment. While the number of tourists increases, the environment and social costs starts getting bigger as it can be seen from research, for example an increase in the number of crime cases in the society as well as the degree of pollution brought by massive tourist visiting Tokyo are the glaring examples of such ill effects. It is true that the tourism development tended to focus on the economic developments without considering the environment and social costs due to the difficulty of measuring such impacts and the limited information of those environment and social consequences. Economic impact can be measured at the time when tourists arrive in the country, but the environment and social impact can not be measured at the same time when tourist visits. Environment and social consequences will appear in a different way but is difficult to link the cause and effect because of its time lug. The effect will be apparent only after a while. As a conclusion, if the increasing number of tourist accompany with the cost, it can be recommended that increasing the duration of stay rather than increasing the number of tourist is the best option for Tokyo. It leads to the assumption that the same economic impact can be brought on the city minimising the environment and social costs on Tokyo. However, tourism is one of business which asks for profit, therefore this recommendation may not appear realistic. Yet for sustainable tourism development, it can be considered a necessity to re-reorganise the city attractions and to link tourism promotional policies with regional planning.

Research proposal Essay Example | Topics and Well Written Essays - 2000 words - 2

Research proposal - Essay Example 1-14, 2007) are offering online banking services and online trading services to their customers and consumers around the globe. In addition, various financial institutions are involved in including new technological updates in their systems that is enabling them to provide efficient services to their customers. In the result, reports (Mannan, pp. 1-14, 2007) indicate enormous increment in the number of users of online banking services that show alteration in the consumer behavior, and thus, banking institutions are continuing their updates, and at the same time, endeavoring to ensure security and safety of customer’s money. In other words, one can converse from such analysis (Azari, pp. 55-60, 2003) that information technology has completely altered the notion of banking and trading in an obvious manner due to inclusion of automation in almost every process that has made lives easier. However, still, in midst of such extensive amount of technologies, experts and researchers (Yap, pp. 440-445, 2006) believe that financial institutions are still incapable of providing 100% security to their customers. Even marketing brochures and advertisement materials indicate high-level security; however, studies (Oyungerel, pp. 39-56, 2008) have indicated that even financial institutions are thems elves not sure about their claim in the advertisements. In addition, a number of reports (Mannan, pp .1-14, 2007) have shown cases of identity theft, credit card theft, bank account thefts, etc that indicates the vulnerability of online banking or online trading services. Although various experts (Mohay, pp. 23-39, 2003) have appreciated the impact of technological advancements in the form of online banking; however, scrutiny of resources has identified a number of reports (O’Gara, pp. 59-64, 2004) that have recognised vulnerable nature of online

Extensive Growth of Real Gross Domestic Product in the U.S Case Study

Extensive Growth of Real Gross Domestic Product in the U.S - Case Study Example The accelerated growth during the spring and summer period is an indicator that the economy has reached a stronger sustained growth point. In addition, this growth is the best reported after five years since the end of the Great Recession of the U.S. Gross domestic product considers the value of all goods and services produced by the U.S and the best measure of the economic health of the nation. Increase in consumer’s expenditure, investments in business equipment and the increase in the inventories were reported to be higher than the formers estimates. Therefore, the increased investments, inventories, and consumer expenditure accounted for the upward growth in the third quarter of the year 2014 (Market Watch, 2014). The surprising growth in the U.S economy resulted in a slight lift to the stock market. Actually, most of the economists polled by the MarketWatch expected the government to report a decreased growth of around 3.3 percent from the previous. Increase in consumer e xpenditure or spending reflecting more than two-thirds of economic activity of the U.S increased to 2.2 percent from the first read that was 1.8 percent. Households spent more money at retail stores and on auto fuels than in the previous report. One major source of the extensive growth was the increased investment in business equipment which rose from 7.2 percent to 10.7 percent. Companies’ inventories rose from $62.8 billion to $79.1 billion. Despite the fact that the overall growth was high in the third quarter, growth in exports reduced from 7.8 percent to 4.9 percent. The decline shows that the light growth in Asia and Europe is taking a part of the U.S economy. Imports of the U.S reduced at 0.7 percent annual rate a compared to the estimated growth of 1.7 percent.

Rough Draft Puritans Essay Example for Free

Rough Draft Puritans Essay In the middle of the 1600’s, from around the 1630’s to about the 1660’s the Puritans were fleeing to America for mostly religious reasons. Many of them came to set up what is called the Massachusetts Bay colony. John Winthrop was the leader of this colony. They believed religion was the key to the perfect community. Puritans had many influences on the political, economic, and social development of the New England colonies using their religious values. Puritans had so many influences on the political outcome of the New England colonies. The form of government they had created was almost like a theocracy, where God’s law is law. A lot of the New England colonies didn’t want this at all. Nathaniel Ward (doc G) was trying to tell them that the state laws needed to go along with the morals of the church, or a lot of bad things might happen. Even though Ward stated this, a lot of the colonies already had religious tolerance so they didn’t base the laws from the church morals. In â€Å"Limitation of Government,† John Cotton (doc H) is saying that the government shouldn’t be all that good because any ‘mortal’ man will abuse it. This is sort of like a democracy, which the New England colonies will develop a government almost like this. Roger Williams (doc F) says that states should only have one religion each. If they acquire more than one religion, it could only begin a war. This basically shows that puritans were not very tolerant of other religions. Quite a few people believed there should be religious tolerance, people like Roger Williams, who was sent to Rhode Island by the Puritans. Then Rhode Island became one of the first colonies to obtain a separation of religion and state, which made it a colony for freedom of religion.

Portrayal of Women in The Good Earth :: Good Earth Essays

Portrayal of Women in The Good Earth The Good Earth focuses around the life of a Chinese peasant, Wang Lung, who struggles to overcome a poverty-stricken life. The accounts of Wang Lung's life portray traditional China. One prominent aspect of this story is how women were depicted in society. The role of women in China is woven throughout the novel. Depending on their social status, each female character within the novel gives readers a different perspective of a woman's role during this period. In addition to their roles, the author includes the trials and tribulations these women must face as well. As a whole, the importance of these female characters are based upon their contribution to the ego's of the male protagonists and as being providers of support to both family and order in society. In Pearl S. Buck's The Good Earth, women are depicted to be consistent with the authentic Chinese culture of that period. Paul A. Doyle, a literary critic, remarks that Buck's stories were improbable and simplistic (Chauhan, 1994, 120). He later adds: "In structure, The Good Earth uses a chronological form which proceeds at a fairly regular pace. Buck's stories take the epic rather than dramatic form, that is to say, they are chronological narratives of a piece of life, seen from one point of view, straightforward, without devices; they have no complex plots, formed of many strands skillfully twisted, but belong to the single-strand type, with the family, however, rather than the individual as a unit (Buck 35). As Wang Lung and his father begin this family strand, one by one characters are introduced from Wang's viewpoint. In regards to women in his society, he objectively portrays them for what they are worth. In spite of his smooth surface, the novel shows a complicated feminism. On the one hand, the woman's situation is clearly, almost gruesomely, presented: Chinese village society is pat riarchal, oppressive, and stultifying to women (Hayford, 1994, 25). The clearest illustration of this occurs through O-lan, the wife of Wang Lung. O-lan comes about in the first chapter of the novel. At the age of ten, her parents sell her off to the Great House of Hwang, where the village's wealthiest landowner resides.

I. Brief Overview of different sculpture styles A. Egyptian Sculpture

Egyptian sculpture is distinct in their symbolic formality based on an ancient set of rules for three-dimensional works of art and were not meant to capture or memorialize a certain event or point in time. Egyptian sculpture is primarily used for religious purposes, mostly to guard over the dead. It is typically hewn from stone and figures preserve the cubic form of the original slab.The figures are always deliberately facing the front and much of the detail is hewn to represent characteristics of the frontal image, and is usually painted with vibrant colors.Later Greco-Roman influence later transformed the detail of the face to more closely approximate a realistic representation of the human face. (â€Å"Egypt†) B. Greek Sculpture The most important samples of Greek sculpture deal with religious themes, although civic, domestic and sepulchral themes are also common. When dealing with human subjects, realism tempered by idealism is the order of the day. Some were large, others small enough to place on a pedestal. Subjects include iconic figures such as the Greek gods and goddesses, priests, sacred animals and others of votive character.The most popular type of Greek sculpture is the bas relief and in the round. Greek sculpture was also used to honor civic events such as treaties and national games. These memorials are mythopoetic in character. In general Greek sculptures in marble, stone, terracotta, bronze or wood are distinct in its grace and beauty, its hint of action and value as a record of dress and fashion of the era. Finishing included liberal applications of oil, wax and color for a more life-like sheen except for those made of marble, where color was added only for emphasis.(â€Å"Greek sculpture – part I†) C. Roman Sculpture Sculpture as an art form developed late in Roman society because Romans considered all forms of art from a practical point of view and held it in contempt as work only slaves should do. Much of the work done in sculpture in the 2nd and 3rd Century B. C. was likely done by Etruscans. During the reign of Augustus (63 B. C. – 14 A. D. ), Romans began drawing away from mostly decorative and utilitarian subjects of sculpture to more mythological themes.The conquest of the Greeks shifted the material of choice from bronze to marble, and a shift from in the round to relief sculptures. Masses of Greek works of art were transported to Roman strongholds and excited much admiration but no desire to produce their own. Wealthy Romans commissioned copies of the more famous works for display in their homes. With Augustus, there was a dawning approximation to the Greek attitude towards art which did not survive his demise, but which did produce some of the more beautiful pieces of Roman sculpture such as the Altar of Peace (erected c. 12 B. C. ).(â€Å"Greek and Roman Art†) Only the development of relief on sarcophagi continued and outperformed Greek in this instance, and is evident in th e many extant samples such as the arch at Beneventum. The distinct Roman robustness and flavor is more evident in larger pieces of work rather than individual pieces. (â€Å"Roman sculpture†) II. Descriptions of the selected works of art A. The Indian Triumph of Dionysus (Late 2nd Century, Marble) This relief was used as one side of a Roman sarcophagus representing the triumphal return of Dionysus, the Greek god of wine after his sojourn in India and the East.Known as Bacchus in Roman mythology, he is portrayed here in a reclining fashion amidst what appears to be a procession or festival celebrating his return. He is as usual portrayed with grapes about his head, signifying wine. He is surrounded by men, women, children as well as a herald and he is apparently being carried by soldiers. Satyrs are also present, as well as panthers, which are often associated with this mythological figure. There is at least one elephant and a horse. The whole relief is a study in movement, ev en dancing.Not one of the figure is in repose, and there is much going on. Each figure contributes to the richness of the representation, from the fruits in the basket, to the two children astride the elephant. All elements are on the move, even the draperies of the women. This is a classic example of the expertise developed by Roman sculptors for this particular form of art, and illustrative of the Greek influence, from the subject of the relief to the style of the dress. B. Portrait Figure of a Ruler (Roman c. A. D. 200—225, Bronze)This bronze figure is a rare example of the period before marble became the material of choice for sculpture in-the-round. It is speculated that this was in emulation of Augustus, who in turn followed the example of Alexander the Great who declared himself a god. Probably once contained in the temple of an Asia Minor emperor, this is missing the head, the right leg midway to the calf and the left foot. It is a muscular yet graceful figure, striki ng a pose of some authority and arrogance, as if declaiming to his adoring public or announcing some important news.It is also incredibly detailed, somewhat embarrassingly so in this instance as the figure is quite large and the details stand out somewhat. The head was probably cast separately from the body as the break looks clean, as if from a joint. It is a magnificent specimen of manhood, and the face was probably as beautiful. It would probably benefit from some cleaning. C. Monumental Statue of the Pharaoh Ramesses II Enthroned (Egypt, New Kingdom, 1386-1349 BC and 1279-1212 BC, Grandiorite) This monument to Ramses II (c. 1290-1224 BCE), who is said to have ruled over Egypt for almost 67 years, are found in Nubia, near the Sudan.â€Å"There are figures of Ramses II with the prime gods of the New Kingdom, including Ptah, the Memphis creater god, Re-Harakhte, the sun god of Heliopolis and Amun Re, the great god of Thebes†. Together they guard the entrance to the temple de dicated to these figures. The Great Temple of Ramses II is on the left while the Temple of Hathor/Nefertari is on the right. They were cut into natural rock, and at 20 meters high are considered colossi. (Sullivan) There are four figures in all, although the figure on the right of Ramses II is missing a torso. The rock is pinkish in tinge.The figures are sitting on thrones facing front, all the hands on their laps. The figures are rigid although the expression on the Ramses’s face is placid, with even a hint of a smile. The features are well-formed, incredible considering how it has been exposed to wind and sand for all these years. Inscriptions are carved in the arms. At their feet between the legs are smaller figures standing upright, perhaps representing servants or priests. In between each colossi are women figures are dressed finely, and are perhaps royalty. There is much vandalism, names and dates scratched into the stone as far back as 1875.The podium is inscribed with hieroglyphics and the rightmost figure had lost the beard. There appears to be figures of baboons over the entrance of the temple. III. Comparison of the three sculptures The Roman works of art are good representative examples of the two kinds of sculptures popular during that period: relief in marble and sculpture in the round in bronze. The colossi Ramses II is a typical example of the three-dimensional Egyptian style. There appears to be nothing less similar than the two art types. The composition for one thing is completely different.In Roman sculptures, the lines are never linear. The single subject appears about to move or speak, so dynamic is the pose. In the relief, there is visible interaction among the elements of the sculpture, and each figure tells a different story. It memorializes a moment and an occasion. The figures themselves are idealistically and naturally constructed, celebrating the Roman idea of beauty of form and structure. In the Egyptian sculpture, the figu res are stiff and formally posed. No movement is implied, and the pose is strictly linear and frontal, as traditional for Egyptian sculpture.The figures themselves are stylized, showing no definition of muscles or other details but with some emphasis on the face and the ornaments such as the headdress and the clothes, which are as stiff and immobile as the body. It memorializes the figures as immovable and permanent, hence the size of the statues and the fact that it was hewn right out of solid rock. The use of hieroglyphics is also prolific, taking the place of visual representation in telling the story of the figures. Yet there are similarities, mostly in the theme, which is divinity.Ramses is portrayed as side by side the most important gods of the New Kingdom, while the single sculpture deified the emperor and the relief treated the subject of a god celebrated, Dionysus. IV. Conclusion While this paper does not include a specimen of Greek sculpture, it has been discussed earlier that the Romans closely followed the Greek style of sculpture, mostly by using imported sculptures as a basis for copies for their own sculptures. A cursory glance at extant Greek sculpture in the round will immediately reveal how closely the Roman versions mimic the Greek style, from material to posture to subject.Ancient sculptures are representative of the society in which they were produced. They are lasting monuments to the great civilizations which spawned them, and while each is stylistically different, they provide valuable insights into how the ancient Romans and Egyptians lived and how they chose to be remembered. Works Cited â€Å"Egypt . † Ancient Arts. n. d. Detroit Institute of Arts. 24 July 2007 . â€Å"Egyptian Sculpture – Part 1. † Old And Sold. n. d. 24 July 2007 .â€Å"Greek and Roman Art. † Amazon. com. 2007. 24 July 2007 â€Å"Greek Sculpture – Part 1. † Old And Sold. n. d. 24 July 2007 . â€Å"Roman Sculpture. † Old And Sold. n. d. 24 July 2007 . Museum of Fine Arts Houston. 2007. 24 July 2007 . Sullivan, Anne. â€Å"The Great Temple of Ramses II. † Bluffton University. 2001. 24 July 2007 .

Free Will and Religion: A Nietzsche Perspective Essay

Free will has been studied for many centuries and has still puzzled ordinary people, many thinkers, scholars, theories, literary figures, and theologians worldwide. It has been confused with so many factors such as necessity or determinism from which the individual wonder whether his actions are based on self will or driven by conditions he cannot control. Other scholars linked it with moral responsibility and faith in God claiming that there is really no free will since it is influenced and manipulated by many factors (Kane 2). For many essentialists, free will is not recognized as an independent concept but rather a dynamic and essential context (Sack 79). Over the decades, ancient doctrines had been made recognizing the existence of free will; however many philosophers questioned it such as Friedrich Nietzsche who was one of the known philosophers to criticize free will. In the ancient and medieval studies of free will, a theological dimension has been recognized by many philosophers as a connection to ‘free will’. St. Thomas Aquinas and St. Augustine, whom Nietzsche share similar conclusions, considered free will as a gift from God and by possessing it means that we are beyond animals. More thinkers were intrigued by free will such as Descartes, Hume, and Kant who offered several solutions, a metaphysical framework, and a dichotomy of passion and reason to explain its dynamics. Free will becomes even more problematic as more ideas and concepts were linked to it such as ‘determinism’ and ‘causality’ offered by Schopenhauer and Freud (Dilman 2). These studies seemed to accept that many factors influence free will yet free will still exists. However, for Nietzsche free will is not affected by the course of events, fate, and it has no law (Dworkin 178). Nietzsche criticized â€Å"free will† by differentiating Christian free will and aristocratic free will. He believed that it is just an idea used to make an individual feel guilty particularly as a Christian religion control mechanism over the people. He argued that the â€Å"will† is not free because it is commanded within by the â€Å"I† and that the â€Å"I† and the power within the will is not the same. Additionally, he argued that the actions expressing the will are incorrectly connected to the human will; the power behind willing is separable from external events. Hence, free will is just a matter of â€Å"strong† and â€Å"weak† will (Dworkin 178). In Beyond Good and Evil: Prelude to a Philosophy of the Future published in 1886, Nietzsche continued to explore about his previous work—Thus Spoke Zarathustra. His arguments attacked on moral consciousness which led to the human presuppositions of â€Å"self-consciousness†, â€Å"truth†, including â€Å"free will†. Instead, he offered the idea of will to power as a concept to explain human behavior and concluding that there is no universal morality. He criticized philosophers and suggested qualities for new philosophers: creation of values, originality, imagination, self-assertion, and danger. He arrived at a concept of the perspective of life which he called â€Å"beyond good and evil† (Nietzsche, Faber, and Holub). The assumptions in Beyond Good and Evil are disturbing and unsympathetic to the traditional moral and philosophical assumptions. Nietzsche strongly suggested an â€Å"aristocratic† perspective of life as he probed on the history of moral values and the demise of strong cultures. These made his work attractive especially the chapters On the Prejudices of Philosophers, The Free Spirit, The Religious Essence, On the Natural History of Morals, and What is Noble (Spinks 167). Nietzsche disagreed with free will but he did not explicitly approve that the will is â€Å"unfree† either. Some wills are strong and some are weak. Given a tautology â€Å"the light shines†, there will be no light unless it shines and that the light does not have a free choice whether to shine or not to shine at all. Hence, the power in will is manifested only through the action or on how it is manifested. Nietzsche further argued that will cannot be free or unfree such that a power has no free choice whether to materialize itself in mild or severe fashion. However, this kind of perspective was not perceived by a common consciousness among people and the notion of strong and weak will is not accepted (Kazantakis and Makridis 28). According to Nietzsche, free will is an idea created by the weak so that they could elevate themselves as an equal to their masters. If the status or worth of an individual is not measured according to the quantity of power he possessed, the weak who use his power mildly becomes better or greater to an individual who is able to manifest a deed in a mild or harsh manner. The strong accept this theory of free will but this indicates pride. One will consider that his actions have undivided responsibility, either â€Å"good† or â€Å"evil,† and come up to a conclusion that his actions is independent and free from regulation of other wills (Kazantakis and Makridis 29). The metaphysics of â€Å"weakness† is explained by Nietzsche by referring to the soul, God, and free will which he described as words that refer to nothing. Will, on the other hand, is a complicated idea that is represented only by a word and commanded by a superior being within a man he assumes is able to obey. The soul, on the other hand, becomes a subject that is eternal, stable, and represents morality and emotions. The notion of stable entity proves the instability of reality and of the world. It cannot be avoided and experience through suffering particularly of the weak. Hence, there is weakness and the weak in return tries to invent an alternative to this kind of reality (Dudley 152). In Beyond Good and Evil, it is impossible to explain free will in relation to morality without the religious framework or a philosophy with God. During the time that famous scholars (including Nietzsche) dealt with free will, Christianity has been the prevailing religion all over Europe and its influence greatly manifested on numerous publications. God is hailed as the source of all morality and its meanings through holy writings such as the Bible, divine interventions, and intermediations. However, Nietzsche presented an overman that is beyond â€Å"good and evil†. The overman is independent, creates his own values, and disregards good and evil. Nietzsche reversed the reality instead by saying that God is created by people, they associated him with values, and followed its doctrines â€Å"as if these values had been decreed by divine will† (Earnshaw 51) As an essentialist, Nietzsche shared the same belief that people create and live by their own values. Hence, the definition of ‘good’ and ‘evil’ is relative to the people and their respective societies. Despite man’s lack of ability to discriminate between what is truth and imaginary, the â€Å"will to truth† is probably the highest â€Å"good†. The unfolding of will, which he described as neither free nor unfree, is perhaps an action of the will to what is true. Nietzsche presented another assumption that can be considered logical. He said that even though searching or willing for the truth is the highest, there are more fundamental matters behind this: affirmation of life, preservation of species, and so on. Therefore, â€Å"untruth† becomes a part of the will as â€Å"truth† is. If this is the case, then conventional philosophers are not seekers of the universal truth but simply rationalizing their prejudices (Earnshaw 52). Since Nietzsche did not accept either free or unfree will, his idea of will is reflected on his concepts of ‘will to truth’ and ‘will to power’. He found out that philosophers like him have an incredible role and impact in creating directing what to will for. Philosophers have great and creative minds and most of them are commanders and legislators. Through their knowledge, they can create; their creation leads to legislation; and their legislation push for will to truth. However, the meaning for will to truth is will to power. Hence, his idea of an overman who is beyond good and evil is externalized since philosophers can extend and reach visions that are not good or God oriented (Allen 71). Religion not only signifies an important role to explain Nietzsche’s â€Å"good and evil† and to describe what to will but also it can also be an instrument for the philosopher-legislator. As Nietzsche described human beings as â€Å"free spirits† or individuals having the â€Å"most comprehensive responsibility who has the conscience for the overall development of mankind†, he argued that a philosopher will use religion for his knowledge to be cultivated. Through religion, the philosopher’s creations can influence human beings and dictate their wills. However, the religion that Nietzsche is referring is a religion that is linked with philosophy and used merely for education and cultivation, a means among other means, but not the ultimate end. Otherwise, if religion is used separated from philosophy and as a legislator on its own, the effects are unexpected and dangerous (Allen 72). Fate, consequences, or course of events do not play significant roles in Nietzsche’s will. The act of willing is not similar to the power behind willing or the causal relationship brought by the natural science. No necessity can influence willing and unfree will is just a mythology. No law is bound to change will other than the power in other wills. The belief on the â€Å"unfreedom of the will,† or the idea that an individual might decide or act upon dictation or influence, is just a mere excuse used by individuals to prevent them from responsibilities and point the blame to other matters. Nietzsche’s argument on â€Å"unfree will† was similar to St. Augustine’s who argued that God indeed has ‘foreknowledge of events’ but gave man a ‘power to will’. If a man’s will is not successful in doing what it wills, fate is not the cause but a more powerful will. However, the weak often blame fate as the root of suffering instead hence Augustine said that â€Å"fate belongs to the weaker of two parties, will to the stronger. † (Dworkin 178). At first glance, Nietzsche argument on will can be vague, confusing, and challenging but given the mass of ideas presented in Beyond Good and Evil, readers and thinkers can get plenty of advice from a seemingly manual type for philosophers publication. In defining his analysis on will, Nietzsche began by attacking the conventional philosophers and philosophical assumptions. The assumptions can be pretty confusing and devastating to other philosophers and his views on God can be described as anti-Christ. Undeniably, he made a strong conclusion by saying that the â€Å"will to power†Ã¢â‚¬â€the strongest will of all that is driven by emotions and things that man is passionate of, can change numerous things in the world. In order to correct this kind of prejudice, Nietzsche offered a solution he called the â€Å"free spirit† which can be achieved through isolation and independence or living a different live, the difficult one. In order to grasps what he meant about â€Å"free spirit†, he further described morality and truth which can be confusing and might unacceptable to others. He said that the only real things in this world are man’s emotions, passions, and motivations. Nietzsche provided a doctrine that is simplified and meant to be understood by ordinary people. The shift is observable since his previous works were mostly misunderstood and used for destructive purposes. Nietzsche attack on Christianity and/or religion intrigued numerous scholars. He described religion as the cause of the distortion of people’s values, pushed many to become non-believers, and offer self-sacrifice. On the other hand, some found his assertions contradictory such as man’s inability to know the truth yet in his book he seemed to declare a lot of truths. He said that philosophers must avoid justifying their own opinions yet Nietzsche sounded like a dictator of his self-declared truths. Nevertheless, he is able to point out that truth is relative among people, that there is no universal truth, and that man should will for his own truth. Works Cited Allen, Douglas. Comparative Philosophy and Religion in Times of Terror. Lexington Books, 2006 Dilman, Ilham. Free Will: A Historical and Philosophical Introduction. Routledge, 1999. Dudley, Will. Hegel, Nietzsche, and Philosophy: Thinking Freedom. Cambridge University Press, 2002. Dworkin, Ronald William. The Rise of the Imperial Self. Rowman & Littlefield, 1996. Earnshaw, Steven. Existentialism: A Guide for the Perplexed. Continuum Publishing Group, 2007. Kane, Robert. Free Will. Wiley-Blackwell, 2002. Kazantakis, Nikos & Makridis, Odysseus. Friedrich Nietzsche on the Philosophy of Right and the State. SUNY Press, 2006. Nietzsche, Friedrich Wilhem, Faber, Marion, & Holub, Robert. Beyond Good and Evil. Oxford University Press, 1998. Sack, Robert David. A Geographical Guide to the Real and the Good. Routledge, 2003 Spinks, Lee. Friedrich Nietzsche. Routledge, 2003.