Photocopier Case Study - 2110 Words

Executive Summary To: Jim Hunking, General Manager - XYZ, London From: Linda McGuire, Purchasing Manager - XYZ, London Subject: Photocopier Contract at Head Office Issue: As you know, this contract renewal process has taken about 11 months, without a clear conclusion yet. I have analyzed the work done thus and would like to propose the following as our new Problem Statement for this requirement. XYZ Canada must find the best overall solution to its document management requirements; optimizing costs, technology, process efficiency and customer support capability. We considered various other options to conclude this assignment, as follows: * Issuing an RFQ * Hiring an external Consultant * In-source or out-source more document†¦show more content†¦Analysis: Strengths - Cost efficient operations, useful in placing major efforts into marketing and product quality. Weaknesses - Too much emphasis on cost control can limit opportunities realized from investing in new processes and capital. Opportunities -Excellent marketing and quality products maintain competitive advantages. Threats - Internal inefficiencies could erode customer relationships and give benefits to competition. Qualitative - *Bidders weren t all given the same details or information, as well as adding bidders along the way. - There doesn t appear to be any planned approach or method involved by Purchasing, neither a competitive bidding process or negotiation. Aside from being non-compliant with Canadian Tendering Laws, it s just plain sloppy purchasing. There s no way to compare proposals equally, nor eventually justify any selection. *Internal Needs amp; Usage Survey - A great deal of useful information came out with this study. It demonstrated a lot of muda/waste in their document handling processes. 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Sociological Explanations of Unequal Distributions of...

Sociology Homework: Examine the sociological explanations of unequal distributions of wealth and income in contemporary Britain (24 marks) There are five main sociological explanations of unequal distributions of wealth and income in contemporary Britain that I will be discussing as well as explaining within this essay. One sociological explanation for the unequal distribution of wealth and income in contemporary Britain is because it is necessary for the maintenance of society. This is argued by functionalists such as Davis and Moore who suggest that inequality in wealth and income is very significant due to the fact that some jobs are seen as more functionally important than others. As well as this, they believe that meritocratic†¦show more content†¦However this theory can be criticised as it only looks at inequality within class and not inequality within gender, age or other aspects. In addition to this this theory also fails to explain inequality within men and women from different cultural and traditional backgrounds. A further explanation is because of market situation of individual workers in the labour market. This is argued by a social theorist in the name of Weber, who suggested that wealth and income inequality occurs because some jobs have high rewards due to the fact that they are associated with strong trade unions. Other reasons are because of how high the demand is or because of key attributes needed in order to undertake a job. A prime example would be people employed to undertake transport services e.g train or bus drivers. On average Train drivers get around  £ 41,000 a year while nurses or school secretaries get around 15-27,000 a year. 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A Mixed Philosophy free essay sample

Philosophy, a word for the journey of truth. Whoever indulges into these possible theories about the mysteries of life, will find a world of complexity, a world of curiosity, and a world aching for truth. Even one-self might become entranced by philosophy’s mysterious writings to where his or her heart will even start aching for the truth of all truths. That was the case with me when I took my philosophy class and even now, my own ideas on philosophy have begun to form. Of many of the famous philosophy writers were the early Ancient Greeks: Socrates, Plato, and Aristotle. Amongst many subjects, these three most of the time had similar ideas with a few tweaks here and there for their own theories. One of these many subjects was the idea of morality/ethics. Based upon my readings found in my class book, Introduction to Philosophy by John Perry (and various other authors), and of course our in-class notes, I found a common theme among these Ancient Greek philosophers on morality. They all seemed to agree that morality must be governed by reason, that those who do not limit their ‘drives’ (such as hunger, thirst, sexual urge, greed, and all other types of human desire) are very low in intellectual reasoning and are more susceptible to committing acts based on human desires. I mostly agree with this idea of morality. Though what is good and what is bad is different in perception around the world, I believe that everyone has the capacity to control their human desires by reason. For what helps us out of temptation? Some would say God, which is a whole different issue, but I also agree that we can resist our tempting desires within our hearts by reason. The logic of our minds, if exercised daily, can be a strong defense against our burning desires within. For is it God who is being tested? No. We are. We have the choice to limit our desires or give into them, which of course is what comes with our free will (choice). Now, where does this choice take place? Well, of course the mind. Though Satan has his logical tools as well, I believe the only way to truly fight within our minds is to know of logic, to know reason. For if Satan throws logically sound arguments in our faces, we also must be prepared to fight back with logically sound arguments as well. For choice is governed by reason. Even how silly a reason can be, we still grab onto a certain reason (or reasons) to commit certain acts, whether ‘good’ or ‘bad’. For example, even desires can be put down to simple logic. I am hungry. If I am hungry, I would want to eat. Since I am hungry, I will eat. See the reason even how simple it is? You might have eaten the food because the reason in your mind you grab onto is that ‘I am hungry’. But let us look at the loopholes of this reason. How do you know if you are hungry? Could hunger be an illusion? And what about the levels of hunger? Though you say you are hungry, truly you might not be, truly your stomach might just be grumbling because of burning carbohydrates and fat. So how can you know if you are hungry when really you cannot see your stomach or hear its voice? This ‘hunger’ you feel might even be a sensory illusion, so how do you know that your reason is truly justifiable and not an illusion itself? See, how acting on desires can be derived from a single reason, even how simplistic it can be? Now, of course I am not saying that every time we are hungry we should go through a whole, logical scenario like this. I am just showing how simple acts come from the reasoning of one’s mind. And if reason is what truly governs and limits our desires, should we not continue to learn about reason and exercise its logical processes? For whether a Christian or not, if you build your reasoning, you might find that your life will be lived more morally virtuous by your standards than ever before. Now to the concept of God’s existence. I do not know if my ideas will be proof of Him or not, but I will ask some possibilities that may help others to form a better or actual theory for the world to hear in the future. Let us start with Plato’s Theory of Forms. One part of Plato’s theory is belief of ‘eternal, unchanging Forms’ that reflect their existence through the imperfect objects we see everyday, such as a ball who has the eternal form of circularity. Now, to this part of Plato’s theory, I ask this possibility. What if these eternal Forms are the blueprints or one blueprint of God’s creation? What if God created His objects of the universe by these Forms of circularity, triangularity, squares, rectangles, etc? Again, I am not saying this question as an argument, but as a brainstorming possibility of maybe a future theory. For all philosophies started with either a curiosity or ‘what if’. Aren’t we all allowed to follow the Socratic method of questioning everything, even the theories of no God or there is a God? So, whether one rejects or is intrigued by my possible idea, I am justifiable within my intellectual rights to question as much as possible like all humans who have the capacity to reason. For only the questions or ideas of alternatives/loopholes can bring the philosophies, or better revisions of one. Now, to Aristotle, the pupil of Plato. Aristotle had quite a different view of metaphysics (reality). He believed each object we see through our senses are made of two substances: matter and form. He believed that an object’s physical substance was made of matter and the essence of the object (ex: shape) comes from form. He also believed that matter and form were always able to go together with the exception of God. He believed ‘God’ to be the pure essence/actuality, the ‘unchanged changer’/the ‘unmoved mover’. Along with many other Christian philosophers such as Augustine, I believe in the possibility of this ‘pure essence’ to be God. That somewhere out there in either a different cosmos or in invisibility, I believe there to be the Creator who forms the objects we see and limits the changes in nature. In science today, Aristotle’s theory on matter correlates with the fact of substances being made of atoms. But to this, I give this possibility. What if the atoms are also a part of the blueprint of God’s creation? That atoms were the clay to make the pottery of the earth? For who placed the atom from the beginning of the Big Bang theory? Who started the universe into motion? That is all I ask to this and again as only as a curious question than an actual, philosophical theory. Now, of course, I must now come to the theory of Existentialism and this is my argument against it as I find an interesting loophole/contradiction. Existentialists believe that humanity precedes reality, that human existence ‘just came to be’. They give the notion of a possible idea of maybe ‘non-Creation’. Now to this, I argue on a more personal, advisory basis. Most Existentialists believe in science, which created the thinking of cause and effect. In order to believe in this Existentialist theory of metaphysics, one must reject the ideas of science as well as religion. For even science would ask: â€Å"who or what threw us into existence?† For no matter how many times one tries to get rid of the thinking of cause and effect, cause and effect still stands in scientific logic and therefore, the problem of first causation still resides. If one wants to believe in the notion of ‘non-Creation’ or Existentialism, one must reject the ideas of science. If one remains a believer in science as well as Existentialism, one only remains as a contradiction. For whom are they to say no cause and effect thinking when they, themselves, believe in science as well, which so greatly advocates cycles/cause and effect? Can you not see the contradiction? If the Existentialists want to prove their theory as the best possible answer in metaphysic philosophy, they must stand for Existentialism alone without science and prove the logic of science to be wrong. For if the Existentialists stand for both, they only contradict themselves in their reasoning, which can be proven as a logical fallacy. Now, we move onto Thomas Aquinas. Aquinas believed in Five Ways to prove the existence of God. One of these ways was the idea of first causation, that there must be a first cause to everything, even the creation of the universe. He believed God to be that permanent and eternal first cause. I agree with this. For example, let us start with the wind cycle. Science would say that one wind pushes another. But where did this first wind come from? What put that first wind in motion to start the cycle? It could not possibly be the last wind for that wind did not exist until the first wind began to set in motion at the beginning of time. So who started this first wind? I say God, for even the Word speaks of where these winds come from in Psalm 135, verse 7: â€Å"He makes clouds rise from the ends of the earth; he sends lighting with the rain and brings out the wind from his storehouses.† (emphasis added, New International Version). For who planted the first atom at the beginning of the universe? Who started the universe in motion? Of course, science would ask to Creationists: Based on scientific logic, would it make sense for things to be created out of nothingness? But I ask the same question to the scientists as well: Based on scientific logic, would an atom coming out from nowhere, or even nothingness, make sense as well? Can you not see? Neither theory can be proven as a 100% fact; there is still a possibility, a maybe .01%, a small chance of the theory being wrong. For both science and religion must involve some faith. No matter atheist or not, one must have faith and trust in what they believe in, whether it be Evolution or Creation, no God or there is a God. And now, I must come to the argument of the problem of evil. Now, I do not know if my view is more philosophical, theological, or both. But this is what I say to this problem, bear with me. From the beginning of time, when God created the Earth and the first two humans, everything was at peace. The animals were in harmony with the humans, the humans were in harmony with God, and the Earth was in harmony with the heavens. When Adam and Eve fell, when sin’s corruption entered both the veins of life and of the Earth, this harmony was broken. Some say: why does God create natural disasters? But can’t you see that it is not God who creates the disasters, but the darkness, the Devil, our sin? God does not create chaos, He limits the chaos; He only gives chaos and temptation as much as we can bear: â€Å"No temptation has seized you except what is common to man. And God is faithful he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can stand up under it.† (1 Corinthians 10: 13, New International Version). Do you not see that the Earth is trying to shake us off with its earthquakes? That we, including me (the writer), are causing this pain with our corruption? That the Earth wishes to shake our pollution and the Devil’s pollution off its surface? That the Devil and his evil is what makes the water turn sour and bitter? That the Earth is a living thing, crying and screaming to the Lord to make everything new and in harmony once again? The tornadoes, the tsunamis, the earthquakes, the volcanoes, the hurricanes, and many other disasters are not God’s wrath, but the tears of the Earth, aching for the Lord’s return. For even the Earth cried at the death of Jesus, the only pure love and healer who brought healing to the Earth by healing the sinners and the corruption around him, by paying the price of the Devil that the Devil gave as a ransom for our sins: â€Å"And when Jesus had cried out again in a loud voice, he gave up his spirit. At that moment the curtain of the temple was torn in two from top to bottom. The earth shook and the rocks split. The tombs broke open and the bodies of many holy people who had died were raised to life. They came out of the tombs, and after Jesus’ resurrection they went into the holy city and appeared to many people.† (Matthew 27: 50-53, New International Version). Now, people would ask: if God created the world, why did He allow evil to enter the world, why did He allow Eve and Adam to eat of the apple? But don’t you see?! It was our ancestors, the first humans, choice to let evil enter the world, not God’s. We, Homo sapiens, began the reign of evil on Earth. Eve could not have eaten the apple, but her desire to be all-knowing and wise like God overcame her and she gave into the temptation (yet another example of morality governed by a reason). But then people would ask: why did God allow Eve to be tempted by the snake/Satan? Well, let me give you this scenario. Suppose you are a master of a household with many servants. Would you not want to test your servants to know if they were trustworthy? That is what happened when God tested Eve and Adam. He, and probably the angels with Him in Heaven, wanted to make sure that humans could be trustworthy with the secrets of God/the heavens, to make sure that the humans’ hearts were loyal to God, the Creator and Master of all. Well, we failed that test. But instead of destroying His creations, our kind, He gave us a second chance through Christ†¦not because angels told him to or just because ‘He felt like it’, not because he wanted to keep His prized possessions in greed or keep His power†¦.no, He gave us a second chance because He loves us, He made us with His own hands. We are His precious masterpieces, even how flawed we can be. He desired mercy and love, more than sacrifice or justice (which during Old Testament times, justification and atonement of sins was received through burnt offerings): â€Å"For I desire mercy, not sacrifice, and acknowledgment of God rather than burnt offerings.† (Hosea 6: 6, New International Version). But of course, before Christ, in order to fulfill all true justice, He had to punish us for our sins, according to His Law, by banishing us from the Garden of Eden and giving us hardships through work/childbearing (and many other sufferings). One would ask: then what was the purpose of Christ? When Christ came, like I said before, God gave us a second chance. Knowing that we could never fulfill the Law (which is the commandments of God, not just necessarily found in the Old Testament), He decided to pay a ransom giving by the Devil, for God views His masterpieces (us, flawed humans) too precious to lose to the darkness. In order to save those who were sinners (like me and you), God had to pay the price with His own life, tears, blood, and body. That was what the Devil demanded for the enslaved humans of sin: God’s life and blood. So, God sent His One and Only Son, Jesus Christ, to pay that price so that through Christ, all may know the true nature of God and can be reconciled back to God through Christ’s blood. Christ’s blood released the Devil’s chains from us, the chains of slavery to sin. God gave His life for the wicked so that the wicked could be free and saved through Him. That was true mercy and love for: â€Å"Very rarely will anyone die for a righteous man, though for a good man someone might possibly dare to die. But God demonstrates his own love for us in this: While we were still sinners, Christ died for us.† (Romans 6: 7-8, New International Version) However, not all suffering comes from our sins; sometimes God puts suffering in our lives to build character in us. I cannot say it is true all the time and I cannot say I know the mind of God, for I am merely only a saved sinner with a Bible in my hands. But I can speak of what I have learned of God through what He reveals of Himself through Scripture. For if we knew all the knowledge of God, do you think, knowing our human nature and our politicians, we would trust and love God? Most likely not. God wants us to trust and love Him so sometimes, at least what I believe, I think He cuts our knowledge off in order to give us the capacity to trust/love Him, to have faith without sight. Again, I am not sure if that is the exact reason, but I believe it could be one possibility. Now back to suffering, let us read Romans 5: 3-5: â€Å"Not only so, but we also rejoice in our sufferings, because we know that suffering produces perseverance; perseverance, character; and character, hope.† (emphasis added, New International Version) Sound familiar? Did not atheist Friedrich Nietzsche speak of similar things? Did he not so greatly advocate using suffering and pain for our own benefit, to overcome it and turn the tables around? Can you not see that this wisdom was made before the secular teaching? That even Nietzsche, an atheist, spoke of wisdom that was already known to God? I think ‘tis ironic that most upheld wisdom in this world was already known and made from God in Scripture, if one truly looks for it deeply in Scripture. Truly, God is Knower of all knowers (if that is a word, add a laugh here). For what changes a man more: a rod of discipline or a rod of motivation? Does not discipline create motivation and character? Does not a true father (or parent) discipline his own son/daughter so that he/she might grow up to be successful and wise citizens? And does not no discipline create a lack of motivation and a simple laziness? I know when discipline is not in my life. I lose my motivation, I put things off until the last minute, sometimes my lack of motivation puts me further into my medical depression, and my willingness to overcome fades. Without discipline, I lose my life, energy, success, strength, and sometimes even my character. Sometimes in my life, God gives me hard sufferings, but I know I need it. For to get through my bitter pride, I need a hard hit within myself, no matter how painful it is, to reach some parts of my heart and build character. Some people just need that. Some of them think the pain is unfair, but really only that pain can break through their walls of bitterness or over-protection. It’s sadly simple. Some people need a harder ‘rod’ than others (including me) to reach the ‘soul’ of their heart. But no matter how hard the suffering is, I always manage to get out of it with the comfort and wisdom of God. There were times were I tried to take matters in my own hands, stopped praying, and barely looked into the Scriptures. Those times ended up getting worse and my depression always quickened. It wasn’t until I started feeding my Spirit through the Word again and started praying again that I started to overcome my trials. Truly, I would have not gotten through those times without the help of God and His love for me. For my foundation is shaky sand, but His foundation, on which I always try to rest upon, is solid rock. Once I leave the Rock, I jump into sinking sand†¦but once I come back, I am lifted high on the Rock of His love. And the wonderful thing is†¦though my sinking sand can disappear, His Rock never will. That glorious, comforting Rock will always be there, waiting for me. Calling me home with open arms and a bright, comforting smile. Now, is that not a wonderful and beautiful philosophy? Works Cited: Perry, John; Bratman, Micheal; Fischer, John Martin. Introduction to Philosophy: Classical and Contemporary Readings. Fifth Edition. Oxford University Press. 2010. Called By The Gospel; Called To Be God’s People: An Introduction to the Old Testament. Andrew E. Steinmann (Editor). 2006. Wipf Stock Publishers (Eugene, Oregon ). A New International Version Bible In-Class Notes

Let Us Face the Future the Labour Party 1945 Manifesto Essay Example

Let Us Face the Future: the Labour Party 1945 Manifesto Essay Let Us Face the Future: The Labour Party 1945 Manifesto At the very end of World War 2, the British people is craving for a change in the economic and social policies of their country. In fact, the Great Depression and pre-war Conservative governments were very disappointing : Chamberlains (from 1937 to 1940) and Churchills (from 1940 to 1945) governments were practically only based on foreign policy (because of the war and the progressive degradation of the British Empire), and were considered responsible for not enough preparing Britain to war ; moreover, the Great Depressions various governments (Labour as well as Tories) were blamed because they did not assure the peoples, and particularly the working-class financial safety during the late 20s – early 30s. In 1945, Britain really needs a drastic change in its national policy while a time of post-war reconstruction has come. The Labour Party of 1945, and its leader Clement Attlee, claims that it embodies this change : its manifesto of 1945, from which this text is an extract, demands great social, economic and industrial reforms, hoping to erase the past defeat of the Party during the Depression. Between the promises for a National health care plan and economic reforms that benefits the lower-middle and working-class, lies a programme of Public ownership, or nationalization of every industry (that is to say that these industries will be run by the State), which reinforces the Labours self-declaration as a Socialist government. This designation is even more appealing to the British people, that sees in this new socialist Labour party an even greater sign of future changes to come for their country. We will write a custom essay sample on Let Us Face the Future: the Labour Party 1945 Manifesto specifically for you for only $16.38 $13.9/page Order now We will write a custom essay sample on Let Us Face the Future: the Labour Party 1945 Manifesto specifically for you FOR ONLY $16.38 $13.9/page Hire Writer We will write a custom essay sample on Let Us Face the Future: the Labour Party 1945 Manifesto specifically for you FOR ONLY $16.38 $13.9/page Hire Writer But this extract, which can firstly be seen as a normal Manifesto for a new socialist government, suggests as a watermark a vivid criticism of the pre-war Conservative government, and more generally of Capitalism and privatization of the industries ; moreover, if one goes deeper into the text, it can also be considered as a sort of propaganda for this new socialist party. One can also add to these points a reflection on how this Manifesto can be appealing to the British people at the time. Therefore, the first part of this study will wonder how this new party can be considered ocialist, including some details about the history of the party as well as the very basis of its programme for 1945 ; the second part will deal with the criticism of the Conservative partys values, that is to say capitalism and privatization, and how at this time it is appealing for the British people. Finally, a last part will be devoted to the propaganda-like aspect of this programme, and which (mostly stylistic) devices the Labour uses to get people to like it. One of the first goal of this text is the definition of The Labour party by itself and in particular the definition of what would be their programme. the Labour Party is a Socialist Party, and proud of it†(line 17), this sentence reveals the way they see themselves and the fact theyre proud of it is interesting because before the war they were reluctant to call themselves socialist since it would have frightened most of the voters. The programme they present in the text is obviously socialist since it presents an industrial programme that is, according to them, towards the interests of the nation. Indeed, Public ownership or nationalisation is the basis of their programme and is associated with efficiency. They want to get rid of the private monopolies that have been prejudicing the British economy by keeping prices high. Public ownership would bring the unification that the British industry needs in order to achieve the modernization of many industries and to help rebuilding the country after the war. They also insist on the fact that it would be in favour of the workers, since it would increase safety at work. Because even if public ownership is the basis of their programme they claim to do it only for the British people and especially the workers. In these tough post war times, they appear to be a reassuring government in the service of the nation. â€Å"the Labour Party will put the community first and the sectional interests of private business after. † (line 12-13). They also want to restore many liberties that were damaged by the war. In order to build a new society , the Labour chooses to put the accent on industrial and social reforms, which are the basis of the welfare state, and therefore defines the Labour party as a socialist party. With this definition the Labour party places itself at odds with the other parties, and especially the Conservative Party, which is associated with capitalism and privatization. In this extract, the Labour Party, and Attlee, do not only detail a programme for the oncoming elections – they also hugely criticize the Conservative Party and their faith in capitalism and privatization of the industries. They defend the lower classes by saying that the Tories have installed in the UK â€Å"a restrictive anti-social monopoly or cartel agreements – caring for their own capital structures and profits at the cost of lower standard of living for all. (l. 28-29). That is to say that the Conservative Party only wanted to make profit by installing a capitalist society to the expense of the lower classes, which were poorer than ever during the Great Depression, and that this type of society only profited the richer classes and the elite. Indeed, capitalism is a type of society whose bases are above all the private property of industries and companies, in order to make profit and to accumulate capital (that is to say, money). According to the Labour Party however, this system only uses the workers as a means to achieve this aim, and therefore, the profit of the work only goes to the owner of the company, and not to the entire community, which is why they want a public ownership of these industries, so that it can be at the disposal of the totality of the British people, and therefore profit them. That is also why the Labour party depicts this system of privatization as a social failure : â€Å"For a quarter of a century the coal industry [†¦] has been floundering chaotically under the ownership of many hundreds independent companies† (l. 2 to 34) ; â€Å"Private monopoly has maintained high prices and kept inefficient high-cost plants in existence† (l. 42-43) . As the leaders of these companies only wanted to earn more and more money during the Depression and after, they made their workers work more and more ; but the prices grew bigger and bigger too, so in the end the lower classes di d not have enough money to live â€Å"full, happy, healthy lives†, while the upper classes and the elite grew richer and richer. This widened the gap between those extremes, and as the two Conservative governments established at wartime wanted to focus on foreign policies, they totally let their own people down and did not pass new social and economic acts, which made the British people feel betrayed. But the Labour party also reproaches the opposition for not being representative of the British population, and not being close enough to them. They say that the Conservative party and the elite â€Å"put themselves and their wishes above those of the whole nation. † (l. 6) From a neutral point of view, this could be explained by what has been explained just before : Chamberlain and Churchill wanted to focus on foreign policy to prevent their people from enduring too much human and material damage during the war ; but according to the Labour party, as the elite saw it was earning more and more money, it did not worry about the economic safety of the lower classes and therefore did not do anything to change the financial situation of the poorer. That made the working-class feel rejected and increased their hatred for the richer classes. One can then clearly understand why the programme of the Labour party, with its endless promises of social and financial reforms, can appear appealing to them : they will finally feel like someone cares about them. But with this (perhaps too) vivid criticism of the previous Conservative governments and their national economic policies, the Labour party gives one the impression that it wants to stand out among the other parties, and to promote their reforms to get elected, even if it means that it has to emphasize some of its points Moreover, the emblematic sentence â€Å"All parties say so – the Labour Party means it† seems more like a slogan than anything else. Therefore, could it be that this manifesto also is a sort of propaganda ? For example, as the Labour clearly disparage the opposition, they also take advantage of it and praise the moral qualities of their own party. The most flagrant example is when they claim to be the impersonation of Freedom : â€Å"The Labour Party stands for freedom† (l. 1). Then, the Labour quotes a list of social and democratic freedoms (of speech, of worship, of the Press), and brings down the Conservative party by assimilating them to non-democratic freedoms, that they mention as â€Å"so-called freedoms†. Actually, those â€Å"so-called freedoms† are the economic freedoms the Conservative party tends to defend and that are part of the capitalist system ; but they alter their neutral meaning (freedoms given by privatization, freedom of trade, etc. ) to make them seem anti-social (â€Å"freedom to exploit other people†, etc. and therefore to put themselves as the great defenders of the British people, and above all of the lower-classes. Therefore, this strategy where they seem to embody social freedom could easily be seen as another common strategy to make the people vote for them, and is perhaps not as committed as it seems to be. Another strategy that we can find in this text, is the accentuation on the closeness with the Britis h people, which can be considered as a manipulation to be elected. The members of the Labour Party, like the British people, are practical-minded men and women. † (line 22) It emphasizes the fact that the members of the party are members of the people, therefore they know what is better for them, again they oppose themselves with the superior attitude of the Tories. This strategy makes people believe that they will vote for people of their own kind, people that they can trust. Moreover the fact that they are in favour of the return of trade unions freedom can be self interested since as a part of the trade union movement the Labour party benefited from their expansion. The Trade disputes and Trade Unions act, that was passed in 1927 by the Conservative government as a result of the 1926 General strike,made general strikes illegal but also forced union members to pay a tax to a political party. It made the Labour party lost a third of their subscriptions. The suppression of this act would allow the Labour party to regain its high amount of members. To conclude, in this text the Labour party presents an industrial and social programme, but what is really at stake is his will of differentiation from the other parties, especially the Tories, and his definition as a socialist party who really cares about the interest of the nation since they are close to it. All this is part of a strategy to be elected, and it worked since the Labours won the general election of may 1945. It is interesting to see if they really kept their promises, and actually, they effectively brought the welfare state in Britain with a series of reforms on education and health, however the nationalisation process was a disappointment with only 20 per cent of the British industry nationalised. Moreover nationalisation did not solve the issues in the industries which were concerned. Even though the welfare state improved people lives, people began to object about its huge cost. However after many periods of difficulties, the Labour party is still one of the most important party in Britain nowadays.