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Individual Simulation Report

Each student, independently of the team will prepare a brief summary for the week’s simulation efforts. This report will include the following information:

What was your one corporate generic strategy as reviewed from our text for the week? Break this down by your target market and your competitive advantage. Why? Did your overall strategy change since week 1? Why?
What was your strategic action plan going into the rounds detailed in Blackboard including the reasons for the moves and how it relates to your overall strategy? What are your objective and measurable goals for the moves? Did you have to make operationally reactive moves not related to your strategy? Why?
What was the objective, fact-based results compared to your intended moves and the reasons of these moves generally? How did your moves advance your one Generic Strategy? Be specific. Did you get the objective results you expected? Why/why not? Share any objective measures from the simulation program that are pertinent to the strategic implementation results and note any purely operational moves. How did your competition and the external environment impact your moves? What is your analysis of this data results compared to your intended results?
What do you think the next set of objective and measurable moves you will have to consider, and what will you suggest to your partners regarding next week’s moves?
What have you learned and how does this relate to other lessons in this course and to your career?

Sample Solution

ecause it is a loved thing. It is a loved thing because people love it. Quickly, ‘holy’ or ‘good’ can become detached from ‘god-loved’. If ‘god-loved’ (or ‘god- willed’) were to mean exactly the same thing as ‘good’ then it would follow that if God wills something because it is good, then He must also will it because it is god-willed. Yet, as we’ve established that second statement is incongruous with the other types of action we’ve discussed (carrying seeing, etc.). By contrast, if what’s god-willed is merely god-willed because God wills it, then what’s good should also be good merely because god wills it. This second statement, again, seems out of touch with our common intuitions. Hence we arrive at the titular problem, ‘Is something good because God wills it, or does He will it because it is good?’. There are defendants of both possibilities and this essay will demonstrate the problems of each. The first horn, that something is good because God wills it, is open to a number of objections. First, there is the ‘anything goes’ argument. That is, if God so wills it, anything can become good. Torture is the classic example. If overnight God decided so, then conceivably torture could be decreed as good and thus encouraged. In fact, it could become morally wrong for us to do anything but go around torturing strangers. Such a possibility seems heavily counterintuitive. A theist might naturally say that God would never do such a thing, yet, simply the unlikelihood of such a state of affairs materialising seems a fairly unconvincing retort. Of course, one could point to an omnipotent God as responsible for those intuitions and accordingly, we could assume that were he to take such a course of action he must be doing it for some higher purpose beyond our comprehension. It’s important to note here that God’s benevolence and omniscience must be our motives for following him. As Williams notes, “if it is his power, or the mere fact that he created us, analogies with human kings or fathers […] leave us with the recognition that there are many kings and fathers who ought not to be obeyed”3 (Morality – An Introduction to Ethics, B. Williams, Chapter 8, p. 63). Indeed, an all-powerful ruler who created everything is not necessarily more worthy of obedience but simply harder to disobey. This benevolence, stemming from God’s omniscience, presents a pitfall for the first hornist. For, while God’s willing of acts making them moral maintains his omnipotence, it removes the sense of compassion, care and love that God has thus limiting him in another way. If whatever is willed is good, then God’s goodness is determined by his own submission to his will. However, this undermines the good of God himself, his nature. Having a will that arbitrarily legislates things as universally good seems more like the profile of a tyrant rather than a
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