约翰 1 doc
1.开放包容,利他之心 2.主动补位,主动协作案例
1.开放包容，利他之心
2.主动补位，主动协作案例
1. 开放包容，利他之心：
在一家国际化的公司里，有一位名叫约翰的部门经理。
他的团队来自不同的国家和地区，拥有不同的文化背景和工作经验。
约翰认为，要充分利用团队的多样性和优势，就必须保持开放包容的心态。
他鼓励团队成员分享自己的想法和经验，尊重彼此的差异，相互学习。
有一次，一个重要的项目出现了问题，需要跨部门协作来解决。
约翰主动与其他部门的经理沟通，分享信息，共同解决问题。
他不仅关注自己的团队，还关心其他团队的需求和困难，尽可能提供帮助和支持。
通过开放包容和利他之心，约翰成功地带领团队完成了许多项目，赢得了公司领导和同事的赞誉。
他的团队成员也感到受到重视和支持，工作积极性和满意度很高。
2. 主动补位，主动协作：
在一个大型活动中，有一个志愿者团队负责现场的协调和组织工作。
活动当天，由于一些突发情况，原来的负责人无法到场。
此时，一个名叫露西的志愿者主动站出来，承担起负责人的职责。
露西迅速与其他志愿者沟通，重新分配任务，确保各项工作顺利进行。
她还积极与其他组织方协调，解决了一些现场出现的问题。
在她的带领下，志愿者团队表现得非常出色，活动取得了圆满成功。
事后，露西谦虚地表示，她只是做了自己应该做的事情。
她认为，在团队中协作非常重要，每个人都应该发挥自己的长处，为团队的成
功贡献力量。
通过主动补位和主动协作，露西不仅成功地完成了任务，还展现了自己的领导才能和团队精神。
她的行为也激励了其他志愿者在未来的活动中更加积极地参与和贡献。
棒约翰简介 (1)
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PAPA JOHN城市进驻（华东+华南）
城市 武汉 宜昌 青岛 济南 南昌 深圳 广州 东莞 惠州 珠海 重庆 成都 贵阳 昆明 郑州 西安 1 1 2 1 2 1 3 2 1 1 1 1 1 3 3 5 2 1 1 3 1 2003 2004 2005 2006 2007 2008 1 2009 2 2010 3 1 合计 6 1 3 1 1 7 13 1 1 1 1 2 1 2 1 2
合计：华东102家
华南32家
PAPA JOHN’S门店选址标准
• • • • • • • • • • • • 在新店选址标准上，PAPA JOHN’S保持一贯的高标准，力求达到每一 家分店均能够提升品牌的影响力。 以下为新店选址方面的基本要求： 商圈类型要求：市级、区级、旅游为首选、特殊、办公、社区为次。 店铺所在地区状况：成熟商圈为首选，成长及新建商圈为次。 店铺所在路段状况：主干道、步行街、特色街为首选，次干道、支道为 次。 店铺周边交通状况：有集中的公交站点及轨道交通站点为首选。 店铺位置要求：要求所在位置处于人流的主动线上，招牌可见度佳。 店中店要求：店铺所在百货或综合购物中心，年销售额在5个亿RMB以 上为佳； 店铺所在大卖场，年销售额在3个亿RMB以上为佳。 店铺面积要求：300m2 — 400m2。 店铺门面宽度：门店将全部使用统一标准的门店招牌，要求门面宽度须 在7米以上。 店铺层高要求：因餐厅设备的限制，门店的层高须在3米以上。
约翰怀尔德 会计学原理
约翰怀尔德会计学原理全文共四篇示例，供读者参考第一篇示例：约翰怀尔德（John Wild）是一位著名的会计学家，他对会计学原理的研究和贡献被广泛认可。
他在他的著作中系统地探讨了会计学的基本原理和理论，帮助人们更好地理解和应用会计学知识。
会计学原理是会计学的基础，是会计科学的根本。
约翰怀尔德在他的著作中详细阐述了会计学原理的重要性，并提出了许多深刻的见解。
他指出，会计学原理是指导会计学实践的准则和规则，其作用是维护会计学的准确性、可靠性和公正性。
在他的著作中，约翰怀尔德强调了会计学原理在企业经营管理中的重要性。
他认为，只有建立在正确的会计学原理基础之上的会计信息才能为企业决策提供准确的参考。
他还指出，遵循正确的会计学原理可以帮助企业提高内部管理效率，加强企业的风险控制能力，提高企业的经营绩效。
约翰怀尔德的著作对会计学原理的研究和理解做出了重要贡献。
他的思想为会计学界和企业管理者提供了宝贵的启示，对促进会计学的发展和提升会计学的实践水平具有重要意义。
希望更多的人可以关注会计学原理的研究，深入理解和应用约翰怀尔德等会计学家的研究成果，为企业的可持续发展和社会的进步做出更大的贡献。
第二篇示例：约翰·怀尔德是一位著名的会计学家，他对会计学原理的研究和贡献被誉为经济学领域的里程碑之一。
怀尔德的研究不仅深刻地影响了当代会计学的发展，也为未来的学者们提供了重要的启示。
本文将对怀尔德的会计学原理进行介绍和分析。
怀尔德认为，会计学原理是会计学的基础，是会计学家应该遵循的核心准则。
在怀尔德看来，会计学原理主要包括：货币计量、持续经营、历史成本、收入确认、费用匹配等几个方面。
这些原则不仅是会计师在日常工作中的行为准则，也是保障会计信息质量和经济运作有序的重要基础。
货币计量原则是指所有的财务信息应该用货币单位进行衡量和记录。
怀尔德认为，货币单位是衡量财务状况和经营业绩的唯一标准，只有将所有的资产、负债、收入和支出都转化为货币单位，才能使这些信息具有可比性和可信度。
小约翰
小约翰·施特劳斯
小约翰·施特劳斯（Johann Strauss，1825－1899）：老约翰·施特劳斯的儿子，他的两位弟弟约瑟夫·施特劳斯和爱德华·施特劳斯也是著名的音乐家。
不过小约翰是整个家族中成就最大，名望最高的一位。
他被誉为“圆舞曲之王”，并为19世纪维也纳圆舞曲的流行作出了巨大的贡献。
他“圆舞曲之王”的称号是由于他把华尔兹这种原本只属于农民的舞曲形式提升为了哈布斯堡宫廷中的一项高尚的娱乐形式。
此外他的作品的艺术成就大大超越了他的前辈们（例如约瑟夫·兰纳和老约翰·斯特劳斯），也更为人所熟知。
他是奥地利著名的作曲家、指挥家、小提琴家、施特劳斯家族的杰出代表；出生在风行跳舞的维也纳一个音乐世家家庭，与父亲同名。
1844年组成自己的乐队，演奏本人和父亲的作品。
1855-1865年应邀在圣彼得堡指挥夏季音乐会达十年1863-1870年任皇室宫廷舞会指挥。
后又从事轻歌剧的创作。
其创作以《蓝色多瑙河》《维也纳森林的故事》《艺术家的生活》《春之声》和《安娜波尔卡》等一百二十余首维也纳圆舞曲著称，被后人冠以“圆舞曲之王”的头衔。
他曾带领乐队访问欧洲各国，使维也纳圆舞曲风靡全欧洲。
他的圆舞曲独具特色，旋律酣畅，柔美动听，节奏自由，生机盎然，是每年维也纳新年音乐会的主要曲目。
他还作有《雷鸣电闪波尔卡》等一百二十多首源自捷克的波尔卡舞曲及几十首其他舞曲。
1870年起创作了《蝙蝠》、《罗马狂欢节》、《阿里巴巴与四十大盗》、《吉卜赛男爵》等十六部轻歌剧，对于欧洲轻歌剧的发展有着相当深远的影响。
约翰道兰泪之帕凡 鲁特琴赏析
约翰道兰泪之帕凡鲁特琴赏析英文版John Dowland's "Lachrimae Pavanes for the Lute"In the rich tapestry of Renaissance music, John Dowland's "Lachrimae Pavanes for the Lute" stands out as a gem of emotional depth and musical sophistication. This suite of six pavanes, composed in the early 17th century, is a testament to Dowland's mastery over the lute and his profound understanding of human emotion.The pavanes, originally Italian dance forms, were adapted by Dowland into slow, melancholic melodies that evoke a sense of profound sadness. Each pavane in the "Lachrimae" collection is named after a specific emotion or situation that Dowland wished to evoke, such as "Sighs," "Weeps," and "Solitude."The opening pavane, "Sighs," sets the tone for the entire suite with its plaintive melody and slow, rhythmic pulse. Thelute's sweet, mournful tone complements the song's theme of yearning and longing, creating a poignant atmosphere."Weeps" follows, further deepening the emotional palette. The lute's harmonies are more complex, reflecting the emotional turmoil of the piece. The music builds to a climax, only to fall back into a state of mournful reflection."Solitude" closes the suite on a note of isolation and introspection. The pavane's sparse, yet evocative, melodies highlight Dowland's skill in using silence and space to maximum effect. The feeling of loneliness is palpable throughout, leaving the listener in a state of quiet contemplation.John Dowland's "Lachrimae Pavanes for the Lute" is not just a collection of melodies; it's a journey through a range of emotions. Dowland's masterful use of the lute and his profound understanding of human psychology make this suite a timeless masterpiece that continues to resonate with listeners today.中文版约翰道兰泪之帕凡鲁特琴赏析在文艺复兴音乐的丰富织锦中，约翰·道兰（John Dowland）的《泪之帕凡鲁特琴》（Lachrimae Pavanes for the Lute）以其深厚的情感与音乐造诣脱颖而出。
约翰斯坦贝克的事迹 美国文学巨匠的奋斗历程
约翰斯坦贝克的事迹美国文学巨匠的奋斗历程约翰斯坦贝克，是美国文学史上的一位巨匠。
他的作品以其深刻的洞察力和生动的描写而著称，广受读者喜爱。
本文将详细介绍约翰斯坦贝克的事迹，以及他在文学道路上的奋斗历程。
约翰斯坦贝克，1902年出生于美国加利福尼亚州的一个农场，从小家境贫寒。
然而，他却拥有与众不同的思想和好奇心，对世界充满了想象力。
年轻的约翰斯坦贝克从小就喜欢阅读各类书籍，他的兴趣广泛，涉猎包括历史、科学、哲学和文学等多个领域，这为他日后成为一名卓越的作家奠定了坚实的基础。
约翰斯坦贝克曾就读于斯坦福大学，主修海洋生物学。
他在大学期间广泛涉猎各类文学作品，并开始尝试自己的创作。
然而，他的创作未能获得太多的关注和认可，这使得年轻的约翰斯坦贝克面临巨大的挫折。
然而，约翰斯坦贝克并没有被失败击倒。
他积极追求自己的文学梦想，并决心成为一名成功的作家。
他毅然放弃了海洋生物学的专业，全身心投入到文学创作中。
约翰斯坦贝克开始进行大量的研究和创作，他深入人民的生活，观察社会的现象，并将这些真实的故事转化为文学作品。
约翰斯坦贝克的第一部重要作品是《愤怒的葡萄》，该作品于1939年出版，一经问世便获得了巨大的成功。
这部小说以大萧条时期加利福尼亚州一个农民家庭为背景，描写了他们面临的艰辛和困苦。
小说中充满了对社会不公的揭示和对人性的深刻思考，引起了广大读者的共鸣。
《愤怒的葡萄》的成功使约翰斯坦贝克声名鹊起。
他被誉为美国文学的巨星，广受赞誉。
接下来的几年里，约翰斯坦贝克陆续创作了《杂鱼》、《东京百万人》等一系列优秀作品，深受读者喜爱。
这些作品以其深邃的思考和生动的描写，展现了约翰斯坦贝克独特的文学才华。
同时，约翰斯坦贝克的作品也受到了一些批评。
有人认为他的描写过于悲观，缺乏对人性的积极展示。
然而，这并没有影响他作品的影响力和知名度。
约翰斯坦贝克的作品深刻地反映了美国社会的现实问题，引发了人们对社会正义的思考，对美国文学产生了深远的影响。
约翰·亚当斯语录
约翰·亚当斯语录
约翰·亚当斯曾经说过，“自由、平等和独立是宝贵的东西，但他们不会自己
到来，我们必须要为它们而战。
”。
这句话深刻地揭示了自由和平等并非是轻而易举就能获得的，而是需要人们不
断奋斗和付出努力的。
在当今世界，我们仍然面临着许多挑战和不公平，但正是因为有像约翰·亚当斯这样的先驱者，我们才有了追求自由和平等的动力和勇气。
亚当斯的这句话也告诉我们，我们不能袖手旁观，而是要勇敢地面对挑战，努
力争取我们应有的权利和尊严。
无论是在政治、经济还是社会领域，我们都需要坚定的信念和不屈不挠的精神，去追求我们应有的自由和平等。
在追求自由和平等的道路上，我们还需要团结一致，共同努力。
亚当斯的这句
话提醒我们，只有团结一心，才能战胜一切困难和挑战，实现我们的共同目标。
最后，亚当斯的这句话也告诉我们，自由和平等是每个人的基本权利，我们应
该为此而奋斗，不仅是为了我们自己，也是为了我们的后代。
只有当我们不断追求自由和平等，我们的社会才能变得更加公正和和谐。
总之，约翰·亚当斯的这句话激励着我们不断追求自由和平等，勇敢面对挑战，团结一致，为我们应有的权利而奋斗。
只有这样，我们才能建立一个更加美好的世界。
新概念英语第一册第139-140课-Is that you, John-
新概念英语第一册第139-140课:Is that you, John?新概念英语第一册第139-140课:Is that you, John?Lesson 139 Is that you, John?是你吗，约翰?Listen to the tape then answer this question.Which John Smith does Graham Turner think he is talking to?听录音，然后回答问题。
格雷厄姆.特纳以为他在和哪一个约翰.史密斯通话？Mr Grimes: Is that you, John?格雷厄姆.特纳：是你吗，约翰？John Smith: Yes, speaking.约翰.史密斯：是我，请讲。
Mr Grimes: Tell Mary we shall be late for dinner this evening.格雷厄姆.特纳：你告知玛丽，今晚吃饭将晚到一会儿。
John Smith: Im afraid I dont understand.约翰.史密斯：唯恐我还不明白您的意思。
Mr Grimes: Hasnt Mary told you? She invited betty and me to dinner this evening.格雷厄姆.特纳：玛丽没有告知你吗？她邀请我和夏洛特今晚去吃饭。
I said I would be at your house at six oclock, but the boss wants me to do some extra work.我说过我6点到你家，但老板要我加班。
Ill have to stay at the office. I dont know when I shall finish.我不得不留在办公室，不知道什么时候才能结束。
Oh, and by the way, my wife wants to know if Mary needs any help.喔，顺便问一问，我妻子想知道玛丽是否需要帮忙。
罗曼·罗兰的《约翰·克利斯朵夫》思想探究
罗曼·罗兰的《约翰·克利斯朵夫》思想探究一、引言罗曼·罗兰是20世纪法国著名作家、哲学家和历史学家，他的作品《约翰·克利斯朵夫》被认为是他最重要的作品之一。
这部小说探讨了关于人类存在和意义的核心问题，展现了作者深刻的人生哲学。
二、约翰·克利斯朵夫的人物形象《约翰·克利斯朵夫》中的主人公约翰·克利斯朵夫是一个普通而平凡的人，但他对于生命有着特殊的感悟和追求。
通过描绘他坚韧不拔、乐观向上以及对真善美追求的精神，罗兰试图向读者传递一种积极向上的态度。
三、意义与存在在小说中，罗曼·罗兰关注个体在社会中所扮演的角色以及生活中存在与意义问题。
通过约翰·克利斯朵夫的奉献精神和无私行为，罗兰呼吁人们思考生活的意义，并通过他的故事启发读者思考自己的存在。
四、人道主义情怀作为一位深受人道主义影响的作家，罗曼·罗兰在《约翰·克利斯朵夫》中探讨了人道主义的重要性。
作者通过描绘约翰·克利斯朵夫为他人带来希望和改变命运的力量，表达了对于关心社会弱势群体和追求公正正义的呼吁。
五、宗教与信仰《约翰·克利斯朵夫》中也有着明显的宗教色彩。
罗曼·罗兰借用基督教中耶稣基督的形象塑造了约翰·克利斯朵夫这个角色。
通过以基督教精神为基础，探讨信仰对个体行为和社会价值观念产生的影响。
六、结论通过分析《约翰·克利斯朵夫》，我们可以看到作者罗曼·罗兰对于人类存在和意义问题进行了深入思考。
他通过约翰·克利斯朵夫这一形象，传递了乐观向上、奉献精神和关爱他人的价值观念。
同时，小说中也融入了宗教与信仰的元素，强调个体的信仰对于行为准则和社会价值观念的塑造作用。
罗曼·罗兰通过《约翰·克利斯朵夫》展现了他深刻的人生哲学，引导读者思考关于意义与存在、人道主义情怀以及宗教和信仰等重要问题。
约翰.卫斯理 英文讲道 第131篇
John WesleySERMON 131[text from the 1872 edition]THE LATE WORK OF GOD IN NORTH AMERICA"The appearance was as it were a wheel in the middle of a wheel." Ezek. 1:16.1. Whatever may be the primary meaning of this mysterious passage of Scripture, many serious Christians, in all ages have applied it in a secondary sense, to the manner wherein the adorable providence of God usually works in governing the world. They have judged this expression manifestly to allude to the complicated wheels of his providence, adapting one event to another, and working one thing by means of another. In the whole process of this, there is an endless variety of wheels within wheels. But they are frequently so disposed and complicated, that we cannot understand them at first sight; nay, we can seldom fully comprehend them till they are explained by the event.2. Perhaps no age ever afforded a more striking instance of this kind than the present does, in the dispensations of divine providence with respect to our colonies in North-America. In order to see this clearly, let us endeavour, according to the measure of our weak understanding,First, to trace each wheel apart: And,Secondly, to consider both, as they relate to and answer each other.I. And, First, we are to trace each wheel apart.It is by no means my design to give a particular detail of the late transactions in America; but barely to give a simple and naked deduction of a few well-known facts.I know this is a very delicate subject; and that it is difficult, if not impossible, to treat it in such a manner as not to offend any, particularly those who are warmly attached to either party. But I would not willingly offend; and shall therefore studiously avoid all keen and reproachfullanguage, and use the softest terms I can, without either betraying or disguising the truth.1. In the year 1736 it pleased God to begin a work of grace in the newly planted colony of Georgia, then the southernmost of our settlements on the continent of America. To those English who had settled there the year before, were then added a body of Moravians, so called; and a larger body who had been expelled from Germany by the Archbishop of Salzburg. These were men truly fearing God and working righteousness. At the same time there began an awakening among the English, both at Savannah and Frederica; many inquiring what they must do to be saved, and "bringing forth fruits meet for repentance."2. In the same year there broke out a wonderful work of God in several parts of New-England. It began in Northampton, and in a little time appeared in the adjoining towns. A particular and beautiful account of this was published by Mr. Edwards, Minister of Northampton. Many sinners were deeply convinced of sin, and many truly converted to God. I suppose there had been no instance in America of so swift and deep a work of grace, for an hundred years before; nay, nor perhaps since the English settled there.3. The following year, the work of God spread by degrees from New-England towards the south. At the same time it advanced by slow degrees, from Georgia towards the north. In a few souls it deepened likewise; and some of them witnessed a good confession, both in life and in death.4. In the year 1738 Mr. Whitefield came over to Georgia, with a design to assist me in preaching, either to the English or the Indians. But as I was embarked for England before he arrived, he preached to the English altogether, first in Georgia, to which his chief service was due, then in South and North Carolina, and afterwards in the intermediate provinces, till he came to New-England. And all men owned that God was with him, wheresoever he went; giving a general call to high and low, rich and poor, to "repent, and believe the gospel." Many were not disobedient to the heavenly calling: They did repent and believe the gospel. And by his ministry a line of communication was formed, quite from Georgia to New-England.5. Within a few years he made several more voyages to America, and took several more journeys through the provinces. And in every journey he found fresh reason to bless God, who still prospered the work of his hands; there being more and more, in all the provinces, who found his word to be "the power of God unto salvation."6. But the last journey he made, he acknowledged to some of his friends, that he had much sorrow and heaviness in his heart, on account of multitudes who for a time ran well, but afterwards "drew back unto perdition." Indeed, in a few years, the far greater part of those who had once "received the word with joy," yea, had "escaped the corruption that is in the world," were "entangled again and overcome." Some were like those who received the seed on stony ground, which "in time of temptation withered away." Others were like those who "received it among thorns: "the thorns" soon "sprang up, and choked it." Insomuch that he found exceeding few who "brought forth fruit to perfection." A vast majority had entirely "turned back from the holy commandment delivered to them."7. And what wonder! for it was a true saying, which was common in the ancient Church, "The soul and the body make a man; and the spirit and discipline make a Christian." But those who were more or less affected by Mr. Whitefield's preaching had no discipline at all. They had no shadow of discipline; nothing of the kind. They were formed into no societies: They had no Christian connection with each other, nor were ever taught to watch over each other's souls. So that if any fell into lukewarmness, or even into sin, he had none to lift him up: He might fall lower and lower, yea, into hell, if he would, for who regarded it?8. Things were in this state when about eleven years ago I received several letters from America, giving a melancholy account of the state of religion in most of the colonies, and earnestly entreating that some of our Preachers would come over and help them. It was believed they might confirm many that were weak or wavering, and lift up many that were fallen; nay, and that they would see more fruit of their labours in America than they had done either in England or Ireland.9. This was considered at large in our yearly Conference at Bristol, in the year 1769: And two of our Preachers willingly offered themselves; viz., Richard Boardman and Joseph Pillmoor. They were men well reported of by all, and (we believed) fully qualified for the work. Accordingly, after a few days spent in London, they cheerfully went over. They laboured first in Philadelphia and New-York; afterwards in many other places: And everywhere God was eminently with them, and gave them to see much fruit of their labour. What was wanting before was now supplied: Those who were desirous to save their souls were no longer a rope of sand, but clave to one another, and began to watch over each other in love. Societies were formed, and Christian discipline introduced in all its branches. Within a few years after, several more of the Preachers were willing to go and assist them. And God raised up many natives of the country who were glad to act in connexion with them; till there were two-and-twenty TravellingPreachers in America, who kept their circuits as regularly as those in England.10. The work of God then not only spread wider, particularly in North Carolina, Maryland, Virginia, Pennsylvania, and the Jerseys, but sunk abundantly deeper than ever it had done before. So that at the beginning of the late troubles there were three thousand souls connected together in religious societies; and a great number of these witnessed that the Son of God hath power on earth to forgive sin.11. But now it was that a bar appeared in the way, a grand hindrance to the progress of religion. The immense trade of America, greater in proportion than even that of the mother-country, brought in an immense flow of wealth; which was also continually increasing. Hence both merchants and tradesmen of various kinds accumulated money without end, and rose from indigence to opulent fortunes, quicker than any could do in Europe. Riches poured in upon them as a flood, and treasures were heaped up as the sand of the sea. And hence naturally arose unbounded plenty of all the necessaries, conveniences, yea, and superfluities, of life.12. One general consequence of this was pride. The more riches they acquired, the more they were regarded by their neighbours as men of weight and importance: And they would naturally see themselves in at least as fair a light as their neighbours saw them. And, accordingly, as they rose in the world, they rose in their opinion of themselves. As it is generally allowed,A thousand pound suppliesThe want of twenty thousand qualities;so, the richer they grew, the more admiration they gained, and the more applause they received. Wealth then bringing in more applause, of course brought in more pride, till they really thought themselves as much wiser, as they were wealthier, than their neighbours.13. Another natural consequence of wealth was luxury, particularly in food. We are apt to imagine nothing can exceed the luxurious living which now prevails in Great Britain and Ireland. But alas! what is this to that which lately prevailed in Philadelphia, and other parts of North America? A merchant or middling tradesman there kept a table equal to that of a nobleman in England; entertaining his guests with ten, twelve, yea, sometimes twenty dishes of meat at a meal! And this was so far from being blamed by any one, that it was applauded as generosity and hospitality.14. And is not idleness naturally joined with "fullness of bread?" Doth not sloth easily spring from luxury? It did so here in an eminent degree;such sloth as is scarce named in England. Persons in the bloom of youth, and in perfect health, could hardly bear to put on their own clothes. The slave must be called to do this, and that, and everything: It is too great labour for the master or mistress. It is a wonder they would be at the pains of putting meat into their own mouths. Why did they not imitate the lordly lubbers in China, who are fed by a slave standing on each side?15. Who can wonder, if sloth alone beget wantonness? Has it not always had this effect? Was it not said near two thousand years ago,_Quaeritur, Aegisthus quare sit factus adulter?In promptu causa est; Desidiosus erat.[The following is Tate's translation of this quotation from Ovid: --"The adulterous lust that did Aegisthus seize,And brought on murder, sprang from wanton ease." -- Edit.]And when sloth and luxury are joined together, will they not produce an abundant offspring? This they certainly have done in these parts. I was surprised a few years ago at a letter I received from Philadelphia, wherein were (nearly) these words: "You think the women in England (many of them, I mean) do not abound in chastity. But yet the generality of your women, if compared with ours, might almost pass for vestal virgins." Now this complication of pride, luxury, sloth, and wantonness, naturally arising from vast wealth and plenty, was the grand hindrance to the spreading of true religion through the cities of North-America.II. Let us now see the other wheel of divine providence.1. It may reasonably be supposed that the colonies in New-England had, from their very beginning, an hankering after independency. It could not be expected to be otherwise, considering their families, their education, their relations, and the connections they had formed before they left their native country. They were farther inclined to it by the severe and unjust treatment which many of them had met with in England. This might well create in them a fear lest they should meet with the like again, a jealousy of their governors, and a desire of shaking off that dependence, to which they were never thoroughly reconciled. The same spirit they communicated to their children, from whom it descended to the present generation. Nor could it be effaced by all the favours and benefits which they continually received from the English Government.2. This spirit generally prevailed, especially in Boston, as early as the year 1737. In that year, my brother, being detained there some time, wasgreatly surprised to hear almost in every company, whether of Ministers, gentlemen, merchants, or common people, where anything of the kind was mentioned, "We must be independent! We will be independent! We will bear the English yoke no longer! We will be our own governors!" This appeared to be even then the general desire of the people; although it is not probable that there was at that time any formed design. No; they could not be so vain as to think they were able to stand alone against the power of Great Britain.3. A gentleman who was there in the following year observed the same spirit in every corner of the town: "Why should these English blockheads rule over us?" was then the common language. And as one encouraged another herein, the spirit of independency rose higher and higher, till it began to spread into the other colonies bordering upon New-England. Nevertheless the fear of their troublesome neighbours, then in possession of Canada, kept them within bounds, and for a time prevented the flame from breaking out. But when the English had removed that fear from them, when Canada was ceded to the king of Great Britain, the desire then ripened into a formed design; only a convenient opportunity was wanting.4. It was not long before that opportunity appeared. The Stamp-Act was passed, and sent over to America. The malcontents saw and pressed their advantage; they represented it as a common cause; and by proper emissaries spread their own spirit through another and another colony. By inflammatory papers of every kind, they stirred up the minds of the people. They vilified, first, the English Ministry, representing them, one and all, as the veriest wretches alive, void of all honesty, honour, and humanity. By the same methods they next inflamed the people in general against the British Parliament, representing them as the most infamous villains upon earth, as a company of base, unprincipled hirelings. But still they affected to reverence the King, and spoke very honourably of him. Not long; a few months after, they treated him in the same manner they had done his ministers and his Parliament.5. Matters being now, it was judged, in sufficient forwardness, an association was formed between the northern and southern colonies; both took up arms, and constituted a supreme power which they termed the Congress. But still they affirmed, their whole design was to secure their liberty; and even to insinuate that they aimed at anything more, was said to be quite cruel and unjust. But in a little time they threw off the mask, and boldly asserted their own independency. Accordingly, Dr. Witherspoon, President of the College in New-Jersey, in his address to the Congress (added to a Fast-Sermon, published by him, August 3, 1776,) uses the following words: -- "It appears now, in the clearest manner, that till very lately those who seemed to take the part of America, in the BritishParliament, never did it on American principles. They either did not understand, or were not willing to admit, the extent of our claim. Even the great Lord Chatham's Bill for Reconciliation would not have been accepted here, and did not materially differ from what the Ministry would have consented to." Here it is avowed, that their claim was independency; and that they would accept of nothing less.6. By this open and avowed defection from, and defiance of, their mother-country, (whether it was defensible or not, is another question,) at least nine parts in ten of their immense trade to Europe, Asia, Africa, and other parts of America were cut off at one stroke. In lieu of this they gained at first, perhaps, an hundred thousand pounds a year by their numerous privateers. But even then, this was, upon the whole, no gain at all; for they lost as many ships as they took. Afterwards they took fewer and fewer; and in the meantime they lost four or five millions yearly, (perhaps six or seven,) which their trade brought them in. What was the necessary consequence of this? Why, that, as the fountain of their wealth was dammed up, the streams of it must run lower and lower, till they were wholly exhausted; so that at present these provinces are no richer than the poorest parts either of Scotland or Ireland.7. Plenty declined in the same proportion as wealth, till universal scarcity took place. In a short time there was everywhere felt a deep want, not only of the superfluities, not only of the common conveniences, but even of the necessaries, of life. Wholesome food was not to be procured but at a very advanced price. Decent apparel was not to be had, not even in the large towns. Not only velvets, and silks, and fashionable ornaments, (which might well be spared,), but even linen and woollen clothes, were not to be purchased at any price whatsoever.8. Thus have we observed each of these wheels apart; -- on the one hand, trade, wealth, pride, luxury, sloth, and wantonness spreading far and wide, through the American provinces; on the other, the spirit of independency diffusing itself from north to south.Let us now observe how each of these wheels relates to, and answers, the other; how the wise and gracious providence of God uses one to check the course of the other, and even employs (if so strong an expression may be allowed) Satan to cast out Satan. Probably, that subtle spirit hoped, by adding to all those other vices the spirit of independency, to have overturned the whole work of God, as well as the British Government, in North-America. But he that sitteth in heaven laughed him to scorn, and took the wise in his own craftiness. By means of this very spirit, there is reason to believe, God will overturn every hindrance of that work.9. We have seen, how by the breaking out of this spirit, in open defiance of the British Government, an effectual check was given to the trade of those colonies. They themselves, by a wonderful stroke of policy, threw up the whole trade of their mother-country, and all its dependencies; made an Act, that no British ship should enter into any of their harbours; nay, they fitted out numberless privateers, which seized upon all the British ships they could find. The King's ships seized an equal number of theirs. So their foreign trade too was brought almost to nothing. Their riches died away with their trade, especially as they had no internal resources; the flower of their youth, before employed in husbandry, being now drawn off into their armies, so that the most fruitful lands were of no use, none being left to till the ground. And when wealth fled away, (as was before observed,) so did plenty too; -- abundance of all things being succeeded by scarcity of all things.10. The wheel now began to move within the wheel. The trade and wealth of the Americans failing, the grand incentives of pride failed also; for few admire or flatter the poor. And, being deserted by most of their admirers, they did not altogether so much admire themselves; especially when they found, upon the trial, that they had grievously miscalculated their own strength; which they had made no doubt would be sufficient to carry all before it. It is true, many of them still exalted themselves; but others were truly and deeply humbled.11. Poverty, and scarcity consequent upon it, struck still more directly at the root of their luxury. There was no place now for that immoderate superfluity either of food or apparel. They sought no more, and could seldom obtain, so much as plain food, sufficient to sustain nature. And they were content if they could procure coarse apparel, to keep them clean and warm. Thus they were reduced to the same condition their forefathers were in when the providence of God brought them into this country. They were nearly in the same outward circumstances. Happy, if they were likewise in the same spirit!12. Poverty and want struck at the root of sloth also. It was now no time to say, "A little more sleep, a little more slumber, a little more folding of the hands to rest." If a man would not work now, it was plain he could not eat. All the pains he could take were little enough to procure the bare necessaries of life: Seeing, on the one hand, so few of them remained, their own armies having swept away all before them; and, on the other, what remained bore so high a price, that exceeding few were able to purchase them.13. Thus, by the adorable providence of God, the main hindrances of his work are removed. And in how wonderful a manner; -- such as it never couldhave entered into the heart of man to conceive! Those hindrances had been growing up and continually increasing for many years. What God foresaw would prove the remedy grew up with the disease; and when the disease was come to its height, then only began to operate. Immense trade, wealth, and plenty begot and nourished proportionable pride, and luxury, and sloth, and wantonness. Meantime the same trade, wealth, and plenty begot or nourished the spirit of independency. Who would have imagined that this evil disease would lay a foundation for the cure of all the rest? And yet so it was. For this spirit, now come to maturity, and disdaining all restraint, is now swiftly destroying the trade, and wealth, and plenty whereby it was nourished, and thereby makes way for the happy return of humility, temperance, industry, and chastity. Such unspeakable good does the all-wise God bring out of all this evil! So does "the fierceness of man," of the Americans, "turn to his praise," in a very different sense from what Dr. Witherspoon supposes!14. May we not observe, how exactly in this grand scene of providence, one wheel answers to the other? The spirit of independency, which our poet so justly terms,The glorious fault of angels and of gods,(that is, in plain terms, of devils,) the same which so many call liberty, is over-ruled by the justice and mercy of God, first to punish those crying sins, and afterwards to heal them. He punishes them by poverty, coming as an armed man, and over-running the land; by such scarcity as has hardly been known there for an hundred years past; by want of every kind, even of necessary clothing, even of bread to eat. But with what intent does he do this? Surely that mercy may rejoice over judgment. He punishes that he may amend, that he may first make them sensible of their sins, which anyone that has eyes to see may read in their punishment; and then bring them back to the spirit of their forefathers, the spirit of humility, temperance, industry, chastity; yea, and a general willingness to hear and receive the word which is able to save their souls. "O the depth, both of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding out!" -- unless so far as they are revealed in his word, and explained by his providence.15. From these we learn that the spiritual blessings are what God principally intends in all these severe dispensations. He intends they should all work together for the destruction of Satan's kingdom, and the promotion of the kingdom of his dear Son; that they should all minister to the general spread of "righteousness, and peace, and joy in the Holy Ghost." But after the inhabitants of these provinces are brought again to "seek the kingdom of God, and his righteousness," there can be no doubt, but all other things, all temporal blessings, will be added unto them.He will send through all the happy land, with all the necessaries and conveniences of life, not independency, (which would be no blessing, but an heavy curse, both to them and their children,) but liberty, real, legal liberty; which is an unspeakable blessing. He will superadd to Christian liberty, liberty from sin, true civil liberty; a liberty from oppression of every kind; from illegal violence; a liberty to enjoy their lives, their persons, and their property; in a word, a liberty to be governed in all things by the laws of their country. They will again enjoy true British liberty, such as they enjoyed before these commotions: Neither less nor more than they have enjoyed from their first settlement in America. Neither less nor more than is now enjoyed by the inhabitants of their mother country. If their mother-country had ever designed to deprive them of this, she might have done it long ago; and that this was never done, is a demonstration that it was never intended. But God permitted this strange dread of imaginary evils to spread over all the people that he might have mercy upon all, that he might do good to all, by saving them from the bondage of sin, and bringing them into "the glorious liberty of the children of God!"[Edited by George Lyons for the Wesley Center for Applied Theology of Northwest Nazarene College (Nampa, ID).]。
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约翰是一家以美国为基地的电子公司的采购经理。
他被派到日本去参加一个重要的采购合同谈判。
虽然约翰有过处理各种交易的经历，但还没有过海外谈判的经历。
但约翰对做好这次谈判很有信心。
当约翰刚到日本之后，主人就在候机楼大厅迎接他。
对方礼貌要求看他的机票，说看他的离程是否已经做了令人满意的安排。
经过20多个小时的旅行，约翰已经很累，但主人还坚持要求他参加他们的大型餐饮会。
当他提出想进行谈判时，主人礼貌地
建议说还需要多花一些时间互相更多了解一下会比较好。
谈判正式开始于第二天的下午。
约翰惊讶地发现他是和来自这个公司的一个小组进行谈判，并且对方还来了好几个公司高层官员。
毫无疑问，约翰感觉在谈判桌前受
到了胁迫。
当日本人用他们自己的语言相互交谈时，他也感觉到自己处于劣势。
他
们好像对他的公司相当了解。
谈判还因主人坚持要他参观当地的一些文化景观而被
迫中断，这其中包括半夜去卡拉OK酒吧。
约翰很快意识到自己低估了进行谈判所需要的时间。
每一个短语和单词都要经过翻译，虽然不能证明，但他怀疑日本人中至少有一个人的英语说得相当好。
在第二天
快要结束的时候，双方还没有对几个重要的问题达成协议，但是他的飞机要在第二
天起飞。
由于重新安排返程航班非常困难，他不能错过那班飞机，可要加快谈判进
程，必须做出越来越多的让步，这将会损坏公司的利益。
任务：
1．请分析约翰陷入谈判尴尬境地的原因是什么？
2．请为约翰设计一下下一步的谈判方案及策略。
3．假如最终谈判成功，约翰公司决定采购下列商品（如表4—所示），请以约翰公司的名义起草一份采购合同（约翰公司的名称可自由设定）。
1 ，答：在约翰刚下飞机很累的时候，在客户的邀请下还要去参加餐饮会，导致他
身心疲惫，无法获得休息的时间为后面的事情做准备却顾及情面又不能拒绝。
接着在谈判的时候由于语言不通一直处于被动，而对方日本客户区对约翰的一举一动都非常了解，而且还没有所进展就被拉去参观所谓的美景，所以等于没有任何的收获。
最后由于时间紧迫他无法继续。
2，答：、做好谈判前的准备工作是预防冲突激化的有效手段， 1.知己知彼，不打无准备之战
在谈判准备过程中，谈判者要在对自身情况作全面分析的同时，
设法全面了解谈判对手的情况。
自身分析主要是指进行项目的可行性
研究。
对对手情况的了解主要包括对手的实力(如资信情况)，对手所
在国(地区)的政策、法规、商务习俗、风土人情以及谈判对手的谈判
人员状况等等。
目前中外合资项目中出现了许多合作误区与投资漏
洞，乃至少数外商的欺诈行为，很大程度上是中方人员对谈判对手了
解不够所导致的。
关于这一点前文我们已详细说明，此处不再多叙。
2.选择高素质的谈判人员
人员的知识方面和心理方面的素质。
由于国际商务谈判所涉及的因素广泛而又复杂，因此，通晓相关知识十分重要。
通常，除了国际贸易、国际金融、国际市场营销、国际商法这些必备的专业知识外，谈判者还应涉猎心理学、经济学、管理学、财务知识、外语、有关国家的商务习俗与风土人情以及与谈判项目相关的工程技术等方面的知识。
较为全面的知识结构有助于构筑谈判者的自信与成功的背景。
3.拟订谈判目标，明确谈判最终目的
准备工作的一个重要部分就是设定你让步的限度。
商务谈判中经常遇到的问题就是价格问题，这一般也是谈判利益冲突的焦点问题。
如果你是一个出口商，你要确定最低价，如果你是一个进口商，你要确定最高价。
在谈判前，双方都要确定一个底线，超越这个底线，谈判将无法进行。
这个底线的确定必须有一定的合理性和科学性，要建立在调查研究和实际情况的基础之上，如果出口商把目标确定的过高或进口商把价格确定的过低，都会使谈判中出现激烈冲突，最终导致谈判失败。
4.制定谈判策略
每一次谈判都有其特点，要求有特定的策略和相应战术。
在某些情况下首先让步的谈判者可能被认为处于软弱地位，致使对方施加压力以得到更多的让步；然而另一种环境下，同样的举动可能被看作是
一种要求汇报的合作信号。
在国际贸易中，采取合作的策略，可以使双方在交易中建立融洽的商业关系，使谈判成功，各方都能受益。
但一个纯粹的合作关系也是不切实际的。
当对方寻求最大利益时，会采取某些竞争策略。
因此，在谈判中采取合作与竞争相结合的策略会促使谈判顺利结束。
这就要求我们在谈判前制定多种策略方案，以便随机应变。
1. 刚柔相济
在谈判程中，谈判者的态度既不过分强硬，也不可过于软弱，前者容易刺伤对方，导致双方关系破裂，后者则容易受制于人，而采取“刚柔相济”的策略比较奏效。
谈判中有人充当“红脸”角色，持强硬立场，有人扮演“白脸”角色，取温和态度。
“红脸”是狮子大开口，大刀阔斧地直捅对方敏感部位，不留情面，争得面红耳赤也不让步。
“白脸”则态度和蔼，语言温和，处处留有余地，一旦出现僵局，便于从中斡旋挽回。
2. 拖延回旋
在贸易谈判中，有时会遇到一种态度强硬、咄咄逼人的对手，他们以各种方式表现其居高临下。
对于这类谈判者，采取拖延交战、虚与周旋的策略往往十分有效，即通过许多回合的拉锯战，使趾高气扬的谈判者感到疲劳生厌，逐渐丧失锐气，同时使自己的谈判地位从被动中扭转过来，等对手精疲力竭的时候再反守为攻。
3. 留有余地
在谈判中，如果对方向你提出某项要求，即使你能全部满足，也不必马上和盘托出你的答复，而是先答应其大部分要求，留有余地，以备讨价还价之用。
4.以退为进
让对方先开口说话，表明所有的要求，我方耐心听完后，抓住其破绽，再发起进攻，迫其就范。
有时在局部问题上可首先做出让步，以换取对方在重大问题上的让步。
5.利而诱之
根据谈判对手的情况，投其所好，施以小恩小惠，促其让步或最终达成协议。
请客吃饭、观光旅游、馈赠礼品等虽然是社会生活中的家常便饭，但实际上是在向对方传递友好讯号，是一种微妙的润滑剂。
6.相互体谅
谈判中最忌索取无度，漫天要价或胡乱杀价，使谈判充满火药味和敌对态势，谈判双方应将心比心，互相体谅，可使谈判顺利进行并取得皆大欢喜的结果。