Research Paper代寫(xiě)：Effect of Capitalism on Society
Research Paper代寫(xiě)-資本主義對(duì)社會(huì)的影響。本文是一篇留學(xué)生Research Paper寫(xiě)作范文，主要內(nèi)容是講述商業(yè)管理價(jià)值觀和信仰的關(guān)系在為組織建立長(zhǎng)期互利關(guān)系方面發(fā)揮著關(guān)鍵作用。然而，在歷史上，資本主義是通過(guò)宗教信仰來(lái)設(shè)想的，甚至至今仍適用于我們的日常生活，然而，社交網(wǎng)絡(luò)和教育系統(tǒng)已經(jīng)在全球范圍內(nèi)打開(kāi)了市場(chǎng)，Research paper是一種國(guó)外常見(jiàn)的學(xué)術(shù)寫(xiě)作形式。研究論文要求學(xué)生找到關(guān)于一個(gè)主題的信息（即進(jìn)行研究），就這個(gè)主題表明立場(chǎng)，并在一份有組織的報(bào)告中為你的立場(chǎng)提供支持或證據(jù)。以下就是留學(xué)生Research Paper寫(xiě)作范文的全部?jī)?nèi)容，供參考。
ABSTRACT 摘要
Relationships in business management values and beliefs play a critical role in establish long-term mutual benefits to organizations, However back in history capitalism was envisaged through religious beliefs which apply even to date in our daily life’s, however social networking and educations systems have opened up markets globally,
This research paper looks on the impacts associated with capitalism and ethical responsibilities to society; that business and government both have important roles to play in the modern economy; and that ethics and integrity are essential to personal fulfillment and to business success.
本研究論文著眼于與資本主義和道德責(zé)任相關(guān)的社會(huì)影響；企業(yè)和政府在現(xiàn)代經(jīng)濟(jì)中都扮演著重要角色；道德和正直對(duì)個(gè)人成就和商業(yè)成功至關(guān)重要。
INTRODUCTION 引言
The world today believes in change and liberation due to beliefs and values of every society, the quality of living based on individual decisions and moral values are critical in building and of business relationship. It is therefore vital to understand how business and society can be governed and all manner of people and races respected. Every society has taboos and social entities that control its environment; however business and society is based on values that can be created by others though scientific research. According to Weber, The Protestant Ethic is a starting point towards understanding the multiple dimensions of social change. The relationship between business and ethics is interlocked in the sense that a successful company is one which can effectively maintain the relationship which exists between them and the other parties.
由于每個(gè)社會(huì)的信仰和價(jià)值觀，當(dāng)今世界相信變革和解放，基于個(gè)人決定和道德價(jià)值觀的生活質(zhì)量對(duì)建立和商業(yè)關(guān)系至關(guān)重要。因此，了解如何管理企業(yè)和社會(huì)以及如何尊重各種人和種族至關(guān)重要。每個(gè)社會(huì)都有控制其環(huán)境的禁忌和社會(huì)實(shí)體；然而，商業(yè)和社會(huì)是基于他人通過(guò)科學(xué)研究創(chuàng)造的價(jià)值觀。韋伯認(rèn)為，《新教倫理》是理解社會(huì)變革多維度的一個(gè)起點(diǎn)。商業(yè)與道德之間的關(guān)系是相互聯(lián)系的，因?yàn)橐粋€(gè)成功的公司能夠有效地維護(hù)他們與其他各方之間的關(guān)系。
For effective corporate management, organization varies due to policies and systems of operation in service deliver, most professionals governed by professional code of ethics invent individual personality. Religious beliefs critically affect each individual spiritual being. Today businesses that have strong corporate codes of ethics are performing well in the long-term. Government policies and competition is vital for survival in every business entity, customer expectations and organization relationships to society are critical in branding and corporate image which differentiates company’s offering from those of competitors. To manage it demand for in the long run demands commitment and sound moral behavior. This demonstrates dedication to all stakeholders, ethics enhance how a company operates and also enhances a company’s reputation and this brings more profits to the organizations.
對(duì)于有效的公司管理，組織因服務(wù)提供中的政策和操作系統(tǒng)而異，大多數(shù)受職業(yè)道德規(guī)范約束的專(zhuān)業(yè)人員創(chuàng)造了個(gè)人人格。宗教信仰對(duì)每個(gè)個(gè)體的精神存在都有著至關(guān)重要的影響。今天，具有嚴(yán)格的企業(yè)道德規(guī)范的企業(yè)長(zhǎng)期表現(xiàn)良好。政府政策和競(jìng)爭(zhēng)對(duì)每個(gè)商業(yè)實(shí)體的生存至關(guān)重要，客戶期望和組織與社會(huì)的關(guān)系對(duì)品牌和企業(yè)形象至關(guān)重要，這將公司的產(chǎn)品與競(jìng)爭(zhēng)對(duì)手的產(chǎn)品區(qū)分開(kāi)來(lái)。長(zhǎng)期管理它需要承諾和良好的道德行為。這表明了對(duì)所有利益相關(guān)者的奉獻(xiàn)精神，道德規(guī)范提高了公司的運(yùn)營(yíng)方式，也提高了公司聲譽(yù)，從而為組織帶來(lái)了更多利潤(rùn)。
MAX WEBER PROTESTANT ETHICS 馬克斯·韋伯新教倫理
Max Weber a German sociologist and political economist (1864 – 1920) aim at understanding the revolution power based of political stability and control of capitalism. With his social and religious beliefs, he investigated to known why the districts that were most economically developed were also most favorable to a revolution. In his findings, Weber argues that according to the occupational statistics of countries of mixed religious composition, business leaders and owners, as well as the higher skilled laborers and personnel, are overwhelmingly Protestant. He aimed at bring change and revolution. The argument was based on development and education by the Catholics which he believes lead was a cause to nationality imbalance.
馬克斯·韋伯是德國(guó)社會(huì)學(xué)家和政治經(jīng)濟(jì)學(xué)家，旨在理解基于政治穩(wěn)定和資本主義控制的革命力量。憑借他的社會(huì)和宗教信仰，他調(diào)查了為什么經(jīng)濟(jì)最發(fā)達(dá)的地區(qū)也最有利于革命。韋伯在他的研究結(jié)果中認(rèn)為，根據(jù)不同宗教組成國(guó)家的職業(yè)統(tǒng)計(jì)數(shù)據(jù)，商業(yè)領(lǐng)袖和所有者，以及高技能勞動(dòng)者和人員，絕大多數(shù)都是新教。他旨在帶來(lái)變革和革命。這一論點(diǎn)基于天主教徒的發(fā)展和教育，他認(rèn)為這是導(dǎo)致民族失衡的原因。
Resources were unfairly distributed thus the districts ended up converting protestant, it plumbs the deep cultural forces that affect contemporary work life and the workplace in the capitalist communities, and it plumbs the deep religion forces that affect contemporary work life and the workplace.
資源分配不公平，因此這些地區(qū)最終轉(zhuǎn)變?yōu)樾陆蹋{(diào)查了影響當(dāng)代工作生活和資本主義社區(qū)工作場(chǎng)所的深層文化力量，并調(diào)查了影響現(xiàn)代工作生活和工作場(chǎng)所的深刻宗教力量。
He professed religion balance between the Catholic and Protestant parents tend to give their children different kinds of education, in which his believe was that education is an equal asset to both the Catholics and protestants’, however he was not font that Catholics have more of a tendency in education while protestants stay in handicrafts and sectors rather than to go into industry. This suggests that their environment has determined the choice of occupation and seems all the more likely because one would normally expect Catholics to get involved in economic activity. His argument was based on political power and influence and his believe that Protestants had stronger tendencies and capabilities to develop the economy rationalism. To him this was not a philosophy of mere greed but a statement laden with moral language. Creating modern capitalism that affects contemporary life and work place ethically.
他聲稱(chēng)，天主教和新教父母之間的宗教平衡傾向于給他們的孩子提供不同類(lèi)型的教育，他認(rèn)為，教育對(duì)天主教徒和新教徒來(lái)說(shuō)都是一種平等的資產(chǎn)，但他并不認(rèn)為天主教徒在教育方面有更大的傾向，而新教徒則停留在手工藝和行業(yè)，而不是從事工業(yè)。這表明，他們的環(huán)境決定了職業(yè)的選擇，而且似乎更有可能，因?yàn)槿藗兺ǔ?huì)期望天主教徒參與經(jīng)濟(jì)活動(dòng)。他的論點(diǎn)基于政治權(quán)力和影響力，他認(rèn)為新教徒有更強(qiáng)的傾向和能力發(fā)展經(jīng)濟(jì)理性主義。對(duì)他來(lái)說(shuō)，這不僅僅是一種貪婪的哲學(xué)，而是一種充滿道德語(yǔ)言的聲明。創(chuàng)造影響當(dāng)代生活和工作場(chǎng)所道德的現(xiàn)代資本主義。
Lacks of ethics contribute to a state where the corporate bottom lines make profits through immoral acts. This relents to damaged image and leads to corrupt dealings and poor ethical practices. Managers who promote an atmosphere with high ethical standards create a competitive concept that positions a company above rivals. This will impact help increase revenues for the benefit of all stakeholders.
道德缺失導(dǎo)致了一個(gè)公司底線通過(guò)不道德行為獲利的狀態(tài)。這會(huì)導(dǎo)致形象受損，并導(dǎo)致腐敗交易和不良道德行為。促進(jìn)高道德標(biāo)準(zhǔn)氛圍的管理者創(chuàng)造了一種競(jìng)爭(zhēng)理念，將公司置于競(jìng)爭(zhēng)對(duì)手之上。這將有助于增加所有利益相關(guān)者的收入。
SPIRIT OF CAPITALISM 資本主義精神
Capitalism is an economic system in which the means of production are privately owned and operated for profit. Decisions regarding supply, demand, price, distribution, and investment are made within a free market. Profit is sent to owners who invest in businesses, and wages are paid to workers.
資本主義是一種生產(chǎn)資料為私人所有并以盈利為目的的經(jīng)濟(jì)制度。關(guān)于供應(yīng)、需求、價(jià)格、分配和投資的決定都是在自由市場(chǎng)內(nèi)做出的。利潤(rùn)分配給投資企業(yè)的所有者，工資支付給工人。
The world of business is where religion demands high moral and values; Weber’s idea of modern capitalism as growing out of the religious pursuit of wealth meant a change to a rational means of existence, wealth. Looking at this argument the world today has changed due to advancement of human knowledge and technological advances, religion affects business depending on relationship created among business partners, however religion is an obligation to look at, basically the impact can be based on critical values of entrepreneurs or markets targeted. Every organization is critically evaluated through its promise and purposes to deliver its products and services. The compliment can be on ability to abide by the vision and mission statement. Weber says, at some point the Calvinist rationale informing the “spirit” of capitalism became unreliant on the underlying religious movement behind it, leaving only rational capitalism. In essence then, Weber’s “Spirit of Capitalism” is effectively and more broadly a Spirit of rationalization which can be too personal.
商業(yè)世界是宗教要求高度道德和價(jià)值觀的地方；韋伯認(rèn)為現(xiàn)代資本主義源于對(duì)財(cái)富的宗教追求，這意味著向理性的生存方式——財(cái)富——的轉(zhuǎn)變。從這一觀點(diǎn)來(lái)看，當(dāng)今世界由于人類(lèi)知識(shí)的進(jìn)步和技術(shù)的進(jìn)步而發(fā)生了變化，宗教影響商業(yè)取決于商業(yè)伙伴之間建立的關(guān)系，然而宗教是一種義務(wù)，其影響基本上可以基于企業(yè)家的關(guān)鍵價(jià)值觀或目標(biāo)市場(chǎng)。每一個(gè)組織都會(huì)通過(guò)其提供產(chǎn)品和服務(wù)的承諾和目的進(jìn)行批判性評(píng)估。贊美可以是遵守愿景和使命聲明的能力。韋伯說(shuō)，在某種程度上，告知資本主義“精神”的加爾文主義理論對(duì)其背后潛在的宗教運(yùn)動(dòng)變得不可靠，只留下理性的資本主義。從本質(zhì)上講，韋伯的“資本主義精神”實(shí)際上是一種更廣泛的合理化精神，這種精神可能過(guò)于個(gè)人化。
Weber’s argues that the first and probably most vital feature of the spirit of capitalism was that it invested “economizing” with high moral significance. The individual engages in capitalistic economizing not only for the expediency of making a living, but in the expectation that such activity would test his inner resources and thus affirm his moral worth. Today communication among business entities has created a link to doing business better, the advancement of technology e.g. the use of electronic mode of payment has brought about cross boundary relationships which can easily be manage and monitored. In this regard, likewise, the individual entrepreneur isn’t allowed to become overly absorbed into or preoccupied with him. His existence revolves around an objective concern outside himself, which unceasingly demands his devotion and thus, becomes a test of his self-worth; Weber aims of scrutinizing individual strength and builds trust which is critical to business operations. This is to provide opportunities for resistance in the organizational structures with emancipation alongside those for repression and subordination.
韋伯認(rèn)為，資本主義精神的第一個(gè)也是可能最重要的特征是它投入了具有高度道德意義的“節(jié)約”。個(gè)人從事資本主義經(jīng)濟(jì)活動(dòng)不僅是為了謀生的方便，而且是為了期望這種活動(dòng)能夠檢驗(yàn)他的內(nèi)在資源，從而確認(rèn)他的道德價(jià)值。如今，商業(yè)實(shí)體之間的溝通為更好地開(kāi)展業(yè)務(wù)創(chuàng)造了聯(lián)系，技術(shù)的進(jìn)步，例如電子支付模式的使用，帶來(lái)了易于管理和監(jiān)控的跨境關(guān)系。同樣，在這方面，個(gè)人創(chuàng)業(yè)者也不允許過(guò)度沉迷于他或全神貫注于他。他的存在圍繞著一種客觀的自我關(guān)注，這種關(guān)注不斷地要求他投入，從而成為對(duì)自我價(jià)值的考驗(yàn)；韋伯的目標(biāo)是審視個(gè)人實(shí)力，建立對(duì)商業(yè)運(yùn)營(yíng)至關(guān)重要的信任。這是為了在組織結(jié)構(gòu)中提供抵抗的機(jī)會(huì)，同時(shí)解放組織結(jié)構(gòu)，以及鎮(zhèn)壓和從屬組織結(jié)構(gòu)。
In most economies equal business opportunities are applied to allow free movement of labour and interest payment are legitimate returns on capital which provides legal mechanism for state in mobilization of funds and partnerships and create a modern state.
在大多數(shù)經(jīng)濟(jì)體中，平等的商業(yè)機(jī)會(huì)被用于允許勞動(dòng)力自由流動(dòng)，支付利息是資本的合法回報(bào)，這為國(guó)家動(dòng)員資金和建立伙伴關(guān)系提供了法律機(jī)制，并創(chuàng)建了一個(gè)現(xiàn)代國(guó)家。
The challenges in the society today are; highly competitive environments, global warming, inflation, which puts pressure on company’s leaders to create profitable relationships remain competent to create channels which circumvent to stakeholders returns on investment. The pressure of delivering positive results can lead to unethical decisions by individuals. However Governing legal frameworks therefore become critical as a key competency for quality productivity. Every organization has to avoid unethical environment because if it occurs it usually gets passed down through the organization ruining its reputation.
當(dāng)今社會(huì)面臨的挑戰(zhàn)有：；高度競(jìng)爭(zhēng)的環(huán)境、全球變暖、通貨膨脹給公司領(lǐng)導(dǎo)人帶來(lái)壓力，迫使他們建立有利可圖的關(guān)系，但他們?nèi)匀挥心芰?chuàng)造規(guī)避利益相關(guān)者投資回報(bào)的渠道。提供積極結(jié)果的壓力可能導(dǎo)致個(gè)人做出不道德的決定。然而，管理法律框架因此成為提高質(zhì)量生產(chǎn)力的關(guān)鍵能力。每個(gè)組織都必須避免不道德的環(huán)境，因?yàn)槿绻l(fā)生這種情況，它通常會(huì)通過(guò)組織傳播，破壞其聲譽(yù)。
In the world today China and India are believed to be federal capitalist who excises economical power, capitalism depends upon a delegation of power from the state to economic actors and upon the coercive power of the state to design, monitor, and ultimately enforce market regulation. The pricing mechanism coordinates supply and demand within a given market framework, while the visible hand of government enforces the framework and keeps it up to date. (Bruzz Scott: the root of modern capitalism journal 11 June 2008/
在當(dāng)今世界，中國(guó)和印度被認(rèn)為是剝奪經(jīng)濟(jì)權(quán)力的聯(lián)邦資本主義者，資本主義依賴(lài)于國(guó)家對(duì)經(jīng)濟(jì)行為體的權(quán)力下放，依賴(lài)于國(guó)家設(shè)計(jì)、監(jiān)督和最終執(zhí)行市場(chǎng)監(jiān)管的強(qiáng)制力。定價(jià)機(jī)制在給定的市場(chǎng)框架內(nèi)協(xié)調(diào)供應(yīng)和需求，而政府的有形之手執(zhí)行框架并使其保持最新。
LUTHER CONCEPTION CALLING 盧瑟天職概念
According to Weber his conception calling was on realization that people have got duty to fulfill and obligations imposed on them which must be attain, this believe adds value to letting each individual practice his capabilities and beliefs for betterment of living. He argues that each person has got a legitimate calling or purpose by his God; however the society is a mix of races as others rarely believe in God. He came to believe in absolute obedience to God’s will, and acceptance of the way things were.
根據(jù)韋伯的觀點(diǎn)，他呼吁人們認(rèn)識(shí)到人們有責(zé)任履行義務(wù)，必須履行義務(wù)，這種信念為讓每個(gè)人實(shí)踐自己的能力和信念以改善生活增添了價(jià)值。他認(rèn)為，每個(gè)人都得到了上帝的合理召喚或目的；然而，社會(huì)是一個(gè)種族混雜的社會(huì)，因?yàn)槠渌撕苌傧嘈派系邸Ｋ_(kāi)始相信絕對(duì)服從上帝的旨意，并接受一切。
According to Weber he was not trying to evaluate the ideas of the reformation in either social of religious worth. He was only trying to understand how certain characteristics of modern culture can be traced to the reformation. Scientifically most of Weber’s unforeseen believe are today engulfing physically through research challenging this believes. Today the society demands quality products and services with gratification of immediate results, perhaps a reason some companies practice corporate values to deliver results based of professionalism and not mere religion hindrances.
根據(jù)韋伯的說(shuō)法，他并沒(méi)有試圖在社會(huì)或宗教價(jià)值方面評(píng)估改革的理念。他只是想了解現(xiàn)代文化的某些特征如何可以追溯到改革。從科學(xué)上講，韋伯的大部分不可預(yù)見(jiàn)的信念今天都在通過(guò)對(duì)這一信念的挑戰(zhàn)性研究而被物理吞噬。今天，社會(huì)要求高質(zhì)量的產(chǎn)品和服務(wù)，并滿足即時(shí)的結(jié)果，這也許是一些公司踐行企業(yè)價(jià)值觀的原因，以專(zhuān)業(yè)精神而不僅僅是宗教障礙為基礎(chǔ)來(lái)實(shí)現(xiàn)結(jié)果。
Due to bureaucratic leaderships it is obvious that one’s individual moral capabilities impacts decisions and choices made in a business and in the process of it the immoral acts will decline. This in today business relationship is based on training and staff motivation. The staff morale is critical; at such a case Weber’s religion plays a role as most organization start a day with a word of prayer as a way of building courage and etiquette among employees.
由于官僚領(lǐng)導(dǎo)，很明顯，個(gè)人的道德能力會(huì)影響企業(yè)的決策和選擇，在此過(guò)程中，不道德行為會(huì)減少。今天的業(yè)務(wù)關(guān)系是基于培訓(xùn)和員工激勵(lì)。員工士氣至關(guān)重要；在這種情況下，韋伯的宗教扮演了一個(gè)角色，因?yàn)榇蠖鄶?shù)組織在開(kāi)始一天的時(shí)候都會(huì)用祈禱詞來(lái)培養(yǎng)員工的勇氣和禮儀。
Thus, Weber capitalistic spirit was not the goal of these religious reformers; their cultural impact was unforeseen and maybe undesired. Weber’s moral values were that his study will hopefully contribute to the understanding of how ideas become effective forces in history. He in his calling was to civilize other believers and create a more ethical responsible society with a better lifestyle.
因此，韋伯的資本主義精神不是這些宗教改革者的目標(biāo)；他們的文化影響是無(wú)法預(yù)料的，可能是不希望的。韋伯的道德價(jià)值觀是，他的研究有望有助于理解思想如何成為歷史上的有效力量。他的使命是教化其他信徒，以更好的生活方式創(chuàng)造一個(gè)更道德、更負(fù)責(zé)任的社會(huì)。
In the modern society Weber also notes that societies having more Protestants should be those that have a more developed capitalist economy. Weber’s transformation approach was not personal for monetary gain but based on passion for his Lutheran faith.
在現(xiàn)代社會(huì)中，韋伯還指出，擁有更多新教徒的社會(huì)應(yīng)該是那些擁有更發(fā)達(dá)資本主義經(jīng)濟(jì)的社會(huì)。韋伯的轉(zhuǎn)變方法不是為了金錢(qián)利益，而是基于對(duì)路德信仰的熱情。
In the other part, his calling was that people be saved, and accumulate wealth as the resources were to be reinvested in worthy enterprises. The spirit of capitalism constituted a sort of moral “habitus” which burdened the possessor of money with a steward’s obligation toward his own possessions. Weber argues that, the individual entrepreneur isn’t allowed to become overly absorbed to a none ethical relationship, rather their existence revolves around an objective concern outside himself, which unceasingly demands his devotion and thus, becomes a test of his self-worth.
在另一方面，他的呼吁是拯救人們，積累財(cái)富，因?yàn)橘Y源將被重新投資于有價(jià)值的企業(yè)。資本主義的精神構(gòu)成了一種道德上的“習(xí)慣”，它使金錢(qián)的擁有者承擔(dān)著管理自己財(cái)產(chǎn)的責(zé)任。韋伯認(rèn)為，不允許個(gè)體企業(yè)家過(guò)度沉迷于非道德的關(guān)系，而是他們的存在圍繞著他自己之外的客觀關(guān)注，這不斷要求他投入，從而成為對(duì)自我價(jià)值的考驗(yàn)。
It is in the best interest of a company to promote universal ethically good behavior in the workplace. This can be through Consumer trust and confidence in a business. This ultimately enhances economical benefits to a company and its network will grow. Thus, Weber concludes that the simple idea of the calling in Lutheranism is at best of limited importance to his study
在工作場(chǎng)所促進(jìn)普遍的道德良好行為符合公司的最大利益。這可以通過(guò)消費(fèi)者對(duì)企業(yè)的信任和信心來(lái)實(shí)現(xiàn)。這最終會(huì)提高公司的經(jīng)濟(jì)效益，其網(wǎng)絡(luò)也會(huì)增長(zhǎng)。因此，韋伯得出結(jié)論，召喚路德教的簡(jiǎn)單想法對(duì)他的研究充其量是有限的
GLOBALIZATION 全球化
Modern capitalism is about blended revolution aimed to create systems across boundaries; technology is factor that has influenced positively capitalism development on perspective of social systems, most government political challenges also affects the relationships by compromising relationships management across boundaries. However, this can be done through international marketing e.g. development abroad, franchising licensing and many others or through outsourcing services.
現(xiàn)代資本主義是一場(chǎng)旨在跨越國(guó)界創(chuàng)造制度的混合革命；從社會(huì)制度的角度來(lái)看，技術(shù)是積極影響資本主義發(fā)展的因素，大多數(shù)政府政治挑戰(zhàn)也會(huì)通過(guò)妥協(xié)跨邊界的關(guān)系管理來(lái)影響關(guān)系。然而，這可以通過(guò)國(guó)際營(yíng)銷(xiāo)實(shí)現(xiàn)，例如國(guó)外開(kāi)發(fā)、特許經(jīng)營(yíng)許可和許多其他方式，或者通過(guò)外包服務(wù)。
Trade is increasingly global in scope today. Technological has improved transportation and communication opportunities and trade is now more practical. Thus, consumers and businesses now have access to the very best products from many different countries. Increasingly rapid technology lifecycles also increases the competition among countries as to who can produce the newest in technology. In part to accommodate these realities, countries in the last several decades have taken increasing steps to promote global trade through agreements such as the General Treaty on Trade and Tariffs, (Lars Perner, Ph.D)
今天，貿(mào)易日益全球化。技術(shù)改善了運(yùn)輸和通信機(jī)會(huì)，貿(mào)易現(xiàn)在更加實(shí)用。因此，消費(fèi)者和企業(yè)現(xiàn)在可以獲得來(lái)自許多不同國(guó)家的最佳產(chǎn)品。日益快速的技術(shù)生命周期也加劇了各國(guó)之間的競(jìng)爭(zhēng)，即誰(shuí)能生產(chǎn)最新的技術(shù)。為了適應(yīng)這些現(xiàn)實(shí)，過(guò)去幾十年來(lái)，各國(guó)通過(guò)《貿(mào)易和關(guān)稅總條約》等協(xié)議，采取了越來(lái)越多的步驟來(lái)促進(jìn)全球貿(mào)易
At glace ethical organizations create a stable organization culture and affects the level of decision making, the relationship between business and the society is vital, thus ethics is a component of doing good business. It would be a better world if the alternatives to source professionals could be utilized. However a population of unskilled workers is high and various governments’ rules of socials and dictatorship style of management insulates countries with anti market policies creating a non conducive environment for investments. However adapting ethical social governance can change for well created government for capitalism has got to start somewhere due to poor leadership opponents of globalization worry that many of the economic opportunities afforded the world while in many developing countries.
在道德組織創(chuàng)造穩(wěn)定的組織文化并影響決策水平的同時(shí)，企業(yè)與社會(huì)之間的關(guān)系至關(guān)重要，因此道德是做好企業(yè)的一個(gè)組成部分。如果可以利用資源專(zhuān)業(yè)人員的替代品，這將是一個(gè)更好的世界。然而，非技術(shù)工人的數(shù)量很高，各種政府的社會(huì)規(guī)則和獨(dú)裁的管理方式使國(guó)家與反市場(chǎng)政策隔絕，為投資創(chuàng)造了不利的環(huán)境。然而，適應(yīng)道德社會(huì)治理可以改變?yōu)閯?chuàng)造良好的資本主義政府。由于全球化的反對(duì)者擔(dān)心，許多經(jīng)濟(jì)機(jī)會(huì)在許多發(fā)展中國(guó)家提供給世界，因此，資本主義政府必須從某個(gè)地方開(kāi)始。
CONCLUSION 結(jié)論
As the world advance and relationships are made, it is vital to understand the impact that matters to our daily life’s devotions. All aspect and merits of life are contacted by beliefs and creation of one’s faith.
Research Paper總結(jié)隨著世界的發(fā)展和人際關(guān)系的建立，了解對(duì)我們?nèi)粘Ｉ畹挠绊懼陵P(guān)重要。生活的所有方面和優(yōu)點(diǎn)都與信仰和信仰的創(chuàng)造聯(lián)系在一起。本站提供各國(guó)各專(zhuān)業(yè)留學(xué)生Research Paper代寫(xiě)或?qū)懽髦笇?dǎo)服務(wù)，如有需要可咨詢本平臺(tái)。
