You could talk about time organisation and the way they market their business. For example in order to be more efficient, the business could give more leaflets out etc (depending on what type of business it is, the target market will depend on that so different types of advertising techniques vary on the target audience). If the business is an online one, advertising on tv and on the internet is a good idea. To make it organised they could make groups of people who will work on different types of things (marketing,accounting etc).
The answer is A
<span>A conquering force should be more interested in compelling surrender in its opponent than in winning battles. </span>
Answer:
D. Pun.
Explanation:
A pun is a play on words by using them in a different way. This literary device allows the writer to use a word in different forms by implying a different meaning.
A pun is used more often in a humorous way when a word is used to mean multiple things. This play on words allows the listener to feel funny yet still also gives a sense of correctness in what has been said.
For example, when someone says <em>"a happy life depends on a liver"</em>. So, liver here may mean the human liver, the organ, or simply someone who lives for every moment.
Thus, the correct answer is option D.
The recurrence of words and phrases for a specific effect
It has been frequently and rightly remarked that the Crito is unique among
Plato’s dialogues insofar as its primary concern is what Socrates ought to do.
2
Most interpreters assume that Socrates ought to do what seems best to his reason (Cr 46b3-6); thus, most interpretations defend the rationality of obedience
or disobedience. On my account, it is not at all obvious that Socrates ought to
do what seems best to his reason. On my account, Socrates does not do what
seems best to his reason because he does not reason about whether he should
obey the laws; he simply obeys the laws. Doubtless, this claim seems counterintuitive to many; after all, does not Socrates articulate and defend his reasons
for remaining in prison from 49c to 54c? Is it not the cogency of Socrates’ reasons
for remaining in prison that have been so thoroughly debated in the scholarship summarized below? My answer to both of these questions is ‘no.’ Perhaps
counter-intuitively I claim that the reasons for remaining in prison, from Crito
49c to54c, are not Socrates’ reasons; they are the arguments of the speaking laws
of Athens
