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It's a generational thing! From infants to baby boomers, the market offers lots of products showing how preferences and needs differ from one age group to the next. The markets in individual categories are growing rapidly. For example the rising ageing population means products targeted at the elderly are increasing with focus on energy, cognitive health and bone and joint health.
Providing the right nutrition at progressing life stages can play a key role in reducing the risk of developing a number of conditions, from cancer to diabetes, osteoporosis to obesity. The right nutrition for the right age group also increases the feeling of day-to-day wellbeing.
Successfully developing food, beverage and supplement products for different age groups requires a deep understanding of tastes, health conditions, and spending power, but which groups show the most market potential? What do different groups look for in a food, beverage or supplement? Which are the health benefits they look for the most? And how can successful formulations be translated from one generation to the next?
LifeStages2012 will focus on the very latest opportunities in this sector, including the ever-expanding Kids health category, a detailed overview on the different age groups in the life stages markets, life stage product opportunities in emerging markets and of course marketing and advertising to the modern day world.
He thus sets one against the other the highest and the lowest aims of which man is capable; for all other low aims involve at least some sacrifice, while he who seeks comfort only, thinks that he would be happier as a mere parasite. Of such, Confucius says: "Hard is the case of him who will stuff himself with food the whole day, without applying his mind to anything. Are there not gamesters and chessplayers? Even to be one of these would be better than doing nothing at all." (Analects, bk. xvii., c. xxii.)
We see a very similar passage at , with some interesting differences -- including that this is spoken by Confucius while that is spoken by Tzu-Chang.
Confucius, although he later a god, to whom temples were dedicated in every Chinese city, as the patron of students and scholars, nevertheless didn't talk about the gods at all:
This means taking the rites, , seriously, as we are otherwise urged in the , despite a couple of indications that Confucius was ambivalent, as we shall see, about the value of tending to the dead.
Confucians never regarded any unbelief they might have as abridging their duty to perform the public and private Rites required by the State and by Family.
But of the translators use that view of the matter; and, indeed, if we have been observing the rites all along, then the virtue ought to have always been there, not something to be restored.
These words from "The Great Learning" (Text, v. 4, 5) are meant to show how the mind, holding itself in resolution, its conclusions ready to take whatever form the compelling logic of the ascertained facts may require, must, as an essential prerequisite of a normal and well-rounded life, investigate the phenomena which are around it. These are its world, with which it must cope, and which, in order that it may cope therewith, it must also understand. Confucius says: "To this attainment", perfect sincerity"there are requisite extensive study of what is good, accurate inquiry into it, careful consideration of it, clear distinguishing about it, and earnest practical application of it." (Doctrine of the Mean, c. xx., v. 19.)
Confucius left his office in 496 BC, traveling about and teaching, vainly hoping that some other prince would allow him to undertake measures of reform.
A keen student of humannature, Confucius was able toadmonish his students to beaware of certain propensitiesof the life process.
Confucius gave his students an elaborate catalog oftheconcerns of a better person as guidelines for theirbehavior.
The first principle of Confucianism is to act according to jen: it is the ultimate guide to human action.
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