权力

The cause of corruption can't be sim ply attrituted to the relation between power and market,just the power entering the market,the intervention of state power is necuasary because market dose not work properly,It is rentseeking,that is the basie cause of corruption.

腐败滋生蔓延的根源不能归咎于权力与市场之间存在联系，更不能简单地加罪于权力进入市场。因为政府权力与市场经济密切相关，市场失灵的缺陷离不开国家权力的干预。

Research of the contradictories and theirevolvement is the emphasis and nodus in this paper. Contradictories includesauthorities and institution, multi-value and moral risk, harmony and competition, theyare represented as unbalanced transformation among authorities, capital and benefits;deviation between institutional rule and living logic; individual rationality andcollective choice; commonland tragedy; inside controlling and power renting.

系统中的矛盾及其演化分析是研究的重点和难点，主要从权力与制度、多维价值与道德风险、和谐与竞争三个角度展开，其中，权力与制度层面的矛盾包括权力、资本与利益的非均衡转化以及制度规则与生活逻辑的背离；多维价值与道德风险中包括个人理性与集体选择、公地悲剧、内部人控制与权力寻租。

It integrates the management conceptions from Lean Production, Agile Manufacturing, Concurrent Engineering, Computer Integrated Manufacturing System and etc., improving the level of enterprise control comprehensively.

信息化可以从以下的一些方面加强企业的控制：营造权力市场；强化权力规则的贯彻；加强权力的激励和协同；推动权力创新；加强资源计划能力；增强防止错弊的能力。

Chapter 2 strives to gain a clear idea of the prototype of the rural administration system before the transformation by way of reviewing the evolution of configuration and operation of rural public power from the Qin Dynasty to the disintegration of the People's Commune, comparing the three academic theories about the operation of our traditional rural country:"Country gentleman society","State community first society" and "Culture nexus of power".

第二章，追溯自秦汉确立乡制到人民公社解体这一历史长河中，乡村公共权力配置和运作模式的演变过程，比较学术界关于我国传统乡村公共权力运作的三种理论模式，即"乡绅社会"模式、"大共同体本位"模式及"文化网络"模式，力图弄清转型期以前的乡村管理体制原型，并根据"路径依赖"理论分析传统乡村公共权力运作模式对当代农村公共权力运作的影响。

Firstly relied on the "Principal-Agent" theory, it will go through the microcosmic model analysis of corrupt behavior, including the avail analysis of "Defalcation corrupt behavior" and the equilibrium analysis of "Rent-seeking corrupt behavior", and then it will conclude some important factors which influence the corrupt behavior, such as the probability to be lighted, the salary of the officials, the degree and extent of the punishment and so on.Then it will go deep into the institutional analysis of the complicated corrupt phenomena. Relied on the institutional economics, this text will expound elaborate that during the compelling transformation of institutions, the structure of public power has an essential change. On the one hand, government has given up much public power; on the other hand, the cooperation mode between the government, the market and the society has not been perfected. So on account of the unbalance of public power structure, the disfigurement or blankness of the institutions was one of the vital institutional causes of the corruption.

首先以"委托——代理"理论为依托，对"贪污型腐败行为"和"寻租型腐败行为"进行微观的模型分析，通过对"贪污型腐败行为"的效用分析和"寻租型腐败行为"的均衡分析，推导出影响腐败行为的几个主要因素，如腐败的查处概率、政府官员的薪金、惩罚力度、个人的风险态度、租金的来源、市场主体的自主性、对行贿者的惩戒力度等等；接着对当前普遍而复杂的公共权力腐败现象进行深入的制度分析，运用制度经济学的理论，分析我国在强制性制度变迁过程中公共权力架构发生了本质的转变，政府在市场化的进程中一方面确实下放了很多公共权力，但另一方面市场和社会并没有充分发展起新的协作模式以弥补制度变迁过程中形成的制度缺陷或制度真空，因此，公共权力架构的失衡所形成的制度缺陷或制度空白成为了当前腐败蔓延的制度原因。

This article according to summarize the phenomenon of corruption of power, elaborate its existing manifestation, character and performing, and explore how and why it pullulate and reveal its harmfulness to society, for the purpose of putting forward countermeasure to resolve it.

本文旨在通过对权力腐败现象的研究分析，归纳了现阶段我国权力腐败表现形式、特点和运行规律，寻找出当前我国权力腐败的根源，揭露权力腐败的社会危害性，提出治理权力腐败的治理对策。

Paul would have had the Corinthian Church put in force, the power of admission and exclusion, of the authoritative declaration of the forgiveness of sins, in the exercise of which power (as it seems to the present writer) the authority for the administration of the Holy Sacraments is also involved.

在真正意义上，因此，这是相当的行政，纪律处分的权力，权力的钥匙'，如圣保禄会已科林斯教会提出的在武力，权力，入学和排斥的，权威的宣言该罪的赦免，在行使权力（因为它似乎是目前的作家）的权力，政府的神圣圣礼也参与。

And to let us see, that even absolute power, where it is necessary, is not arbitrary by being absolute, but is still limited by that reason, and confined to those ends, which required it in some cases to be absolute, we need look no farther than the common practice of martial discipline: for the preservation of the army, and in it of the whole common-wealth, requires an absolute obedience to the command of every superior officer, and it is justly death to disobey or dispute the most dangerous or unreasonable of them; but yet we see, that neither the serjeant, that could command a soldier to march up to the mouth of a cannon, or stand in a breach, where he is almost sure to perish, can command that soldier to give him one penny of his money; nor the general, that can condemn him to death for deserting his post, or for not obeying the most desperate orders, can yet, with all his absolute power of life and death, dispose of one farthing of that soldier's estate, or seize one jot of his goods; whom yet he can command any thing, and hang for the least disobedience; because such a blind obedience is necessary to that end, for which the commander has his power, viz.

让我们看看，即使在绝对权力有必要的地方，也不会因为权力的绝对而变得肆意，而仍然受那个原因和目的的限制，在某些情况下要求权力是绝对的，我们只要看看军事纪律的普遍应用：为保护军队——这是与整个共同体一致的——要求对上级军官绝对的服从，这些命令即使非常危险或没有理由，不服从或表示异议也可以处死；然而我们知道，一个士官，他可以命令一个士兵冲向炮口，或坚守阵地，在这种情况下几乎必死，但是他也不能命令士兵交给他一个便士；一个将军，可以因士兵擅离岗位或没有遵守不顾一切的命令而处死，然而他也不能用他对生死的绝对权力而处置或夺走那个士兵一丁点儿的财产；虽然他能够对士兵下任何命令，稍不服从即可处死；因为对那个目的而言，这样的盲目服从是必要的，为着那个目的，即保护其余的人，指挥者拥有这种权力；但是处置士兵的财产与此无关。良好的人性，恰当的理性，和对上帝的信仰。

And therefore, whatever form the common-wealth is under, the ruling power ought to govern by declared and received laws, and not by extemporary dictates and undetermined resolutions: for then mankind will be in a far worse condition than in the state of nature, if they shall have armed one, or a few men with the joint power of a multitude, to force them to obey at pleasure the exorbitant and unlimited decrees of their sudden thoughts, or unrestrained, and till that moment unknown wills, without having any measures set down which may guide and justify their actions: for all the power the government has, being only for the good of the society, as it ought not to be arbitrary and at pleasure, so it ought to be exercised by established and promulgated laws; that both the people may know their duty, and be safe and secure within the limits of the law; and the rulers too kept within their bounds, and not be tempted, by the power they have in their hands, to employ it to such purposes, and by such measures, as they would not have known, and own not willingly.

所以，无论共同体处于什么形式之下，统治的权力都应当由公布并被接受的法律而不是由临时的命令和未确定的决议来支配：因为人类一旦将多数的联合权力武装一个或少数人，来迫使人们服从他们突发奇想的过度和无限制的法令，或者服从于此时尚没有确定的尺度来管理和裁判他们行为的无约束的意志，他们将跌入远比自然状态更糟的境遇之中：因为政府所拥有的所有权力，既然仅仅只是为了社会的利益，就不应当是肆意和凭一时高兴的，它应当依建立和公布的法律来行使；不仅人们知道自己的责任，知道在法律的约束之中安全能够得到保证；而且统治者也被限制在他们的边界之内，而不会被他们手中的权力所诱惑，从而雇用这种权力去为人们并不知道和并不情愿的目的服务，并作为这样的手段。

The achievement of personal well-being and the common well-being embody the validity of objective of educative power; in form, its validity is revealed through three modes, that is, the orientative power, the normative power and the managerial power, and the realization of the validity of objective and form must get through the validity of their application.

个人福祉和公共福祉的实现是教育权力在目的上的正当性所在；在形式上，教育权力主要通过引导性权力、规范性权力和管理性权力三种方式展示其正当性；目的和形式的正当性最终通过运用的正当性而实现。

What are your goals and strategies for growth?

你的成长目标和策略是什么？

And unto the angel of the church in Sardis write; These things saith he that hath the seven irits of God, and the seven star I know thy works, that thou hast a name that thou livest, and art dead.

3：1 你要写信给撒狄教会的使者，说，那有神的七灵和七星的，说，我知道你的行为，按名你是活的，其实是死的。