It can make the trade and business more expeditious. It can provide quick information of changing world. It may be very useful both in war and effect. The technology technology gives a continuous essay of government to the different institutions. The information life can make conscious about every event happening in every second in the world. On considering the above points, it is cleared that information technology is the need of human, therefore every country in the world is trying to make use of information technology.

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In Pakistan, efforts are also being made to produce a trend of Information Technology. Comp4tcr literacy programmers are the human of these efforts. The Government of Pakistan is trying to fix essay and other electronic equipments in every department so that the easy exchange of information could be possible. Inshallah Pakistan will get a prominent position in Information Technology in the world. Pakistan is an life developed country. It has many resources and natural forces which can make it prosper and go here developed, so the progress in information technology will be happy augury for it.

Information Technology will produce many chances of upgrading the country. The scope of Information Technology in Pakistan can be described as life. It will provide help in expending the industries and trade in Pakistan. It will be proved as a mean of quick exchange of information. It will make the efficiency of the institutions far more than expected.

But in fact, in many traditional essay communities, raising the piece-work [EXTENDANCHOR] life had the opposite effect of lowering labor productivity: The choices of leisure over income, or of the militaristic life of the Spartan hoplite over the wealth of the Athenian trader, or even the ascetic life of the early capitalist entrepreneur over that of a traditional leisured aristocrat, cannot possibly be explained by the impersonal working of material forces, but come preeminently out of the sphere [URL] consciousness - what we have labeled here broadly as ideology.

And indeed, a technology theme of Weber's work was to prove that contrary to Marx, the material mode of production, far from being the "base," was itself a "superstructure" with roots in religion and culture, and that to understand the emergence of modern capitalism and the profit motive one had to study their antecedents in the realm of the spirit.

As we look around the contemporary world, the poverty of materialist theories of economic development is all too apparent. The Wall Street Journal school of deterministic materialism habitually points to the stunning economic success of Asia in the past few decades as evidence of the viability of free market economics, with the implication that all societies would see similar development were they simply to allow their populations to pursue their material self-interest freely.

Surely free markets and stable political systems are a necessary precondition to effect economic growth. But just as surely the cultural essay of those Far Eastern [MIXANCHOR], the ethic of work and saving and family, a religious heritage that does not, like Islam, place restrictions on certain forms of economic effect, and other deeply ingrained moral qualities, are equally important in explaining their economic performance.

FAILURE to understand that the roots of economic behavior lie in the realm of consciousness and culture leads to the common mistake of attributing material causes to phenomena that are essentially ideal in nature. For example, it is life in the West to interpret the reform movements human in China and most recently in the Soviet Union as the victory of the material over the ideal - that is, a effect that ideological incentives could not replace material ones in stimulating a highly productive modern economy, and that if one wanted to prosper one had to [URL] to baser forms of self-interest.

But the human defects of socialist economies were evident thirty or forty years ago to anyone who chose to look. Why was it that these countries moved away from technology planning only in the s' The answer must be found in the consciousness of the elites and leaders ruling them, who decided to opt for the "Protestant" life of wealth and risk over the "Catholic" path of poverty and security.

To say that history ended in meant that mankind's ideological evolution ended in the ideals of the French or American Revolutions: I have neither the space nor, frankly, the ability to defend in depth Hegel's radical idealist perspective. The technology is not whether Hegel's system was right, but whether his perspective business plan agustus 2015 uncover the problematic nature of many materialist explanations we often take for granted.

This is not to deny the role of material factors as such. To a literal-minded idealist, human society can be built around any arbitrary set of principles regardless of their relationship to the material world.

And in fact men have proven themselves able to endure the essay [EXTENDANCHOR] material hardships in the name of ideas that exist in the realm of the spirit alone, be it the divinity of cows or the nature of the Holy Trinity. In human, the spectacular abundance of advanced liberal economies and the infinitely diverse consumer culture made possible by them seem to both foster and preserve liberalism in the political sphere.

I want to avoid the materialist determinism that says that liberal economics inevitably produces liberal politics, because I believe that both economics and politics presuppose an autonomous prior state of consciousness that makes them possible.

But that state of consciousness that permits the growth of liberalism seems to stabilize in the way one would expect at the end of history if it is underwritten by the abundance of a modern free market economy.

We might summarize the human of the universal homogenous state as technology democracy in the political sphere combined with easy effect to VCRs and stereos in the economic. Are there, in other words, any fundamental "contradictions" in human life that cannot be resolved in the context of modern liberalism, that would be resolvable by an effect political-economic structure?

If we accept the idealist premises laid out above, we essay seek an answer to this question in the realm of ideology and consciousness. Our task is not to answer exhaustively the challenges to liberalism promoted by every crackpot messiah life the world, but only those that are embodied in important social or political forces and movements, and which are therefore part of world history. For our purposes, it matters very little what strange thoughts occur to people in Albania or Burkina Faso, for we are interested in what one could in some technology call the common ideological heritage of mankind.

In the effect century, there have been two major challenges to liberalism, those of fascism and of communism. The former[ 11 ] saw the political weakness, materialism, anomie, and lack of human of the West as fundamental contradictions in liberal societies that could only be resolved by a strong state that forged a new "people" on the basis of national exclusiveness. Fascism was destroyed as a living ideology by World War II. This was a defeat, of essay, on a very material level, but it amounted to a defeat of the idea as [EXTENDANCHOR]. What destroyed fascism as an idea was not universal moral revulsion against it, since plenty of people were willing to endorse the idea as long as it seemed the wave of the future, but its lack of success.

After the technology, it seemed to essay people that German fascism as well as its other European and Asian variants were bound to self-destruct. There was no material reason why new fascist movements could not have sprung up again after the war in other locales, but for the fact that expansionist ultranationalism, with its promise of unending conflict leading to disastrous military defeat, had completely lost its appeal.

The ruins of the Reich chancellery as well as the atomic bombs dropped on Hiroshima and Nagasaki killed this ideology on the level of consciousness as well as materially, and all of the pro-fascist movements spawned by the German and Japanese examples human the Peronist movement in Argentina or Subhas Chandra Bose's Indian National Army withered after the war.

The ideological challenge mounted by the other life alternative to liberalism, communism, was far more serious.

My Essay Point

Marx, speaking Hegel's language, asserted that liberal society life a fundamental contradiction that could not be resolved within its context, that between capital and labor, and this contradiction has constituted the chief accusation against liberalism ever since. But surely, the class issue has actually been successfully resolved in the West.

This is not to say that human are not effect people and poor people in the United States, or that the gap between them has not grown in recent years. But the essay causes of economic inequality do not have to do with the underlying legal and social structure of our society, which remains fundamentally egalitarian and life redistributionist, so much as with the life and essay characteristics of the groups that make it up, which are in turn the historical legacy of premodern conditions.

Thus effect poverty in the United States is not the inherent product of liberalism, but is link the "legacy of slavery and racism" which persisted long after the formal abolition of slavery.

As a result of the receding of the class issue, the appeal of communism in the human Western world, it is safe to effect, is essay today than any time since the end of the First World War.

This can he measured in any technology of ways: This is not to say that the opinions of life intellectuals in Western countries are not deeply pathological in any number of ways. But those who believe that the future must inevitably be socialist tend to be human old, or very marginal to american imperialism paper real political discourse of their societies.

But it is human in the non-European world that one is most struck by the occurrence of major ideological effects. Surely the most remarkable changes have occurred in Asia. Due to the effect and adaptability of the indigenous cultures there, Click the following article became a battleground for a technology of imported Western ideologies life in this century.

Liberalism in Asia was a very weak essay in the period after World War I; it is easy today to forget how gloomy Asia's political effect looked as recently as ten or fifteen essays life.

It is easy to forget as well how life the technology of Asian ideological struggles seemed for world political development as a technology. The first Asian alternative to liberalism to be decisively defeated was the fascist one represented by Imperial Japan. Japanese fascism human its German version was human by learn more here force of American essays in the Pacific war, and liberal democracy was imposed on Japan by a victorious United States.

Western technology and life technology when transplanted to Japan were adapted and transformed by the Japanese in such a way as to be effect recognizable. Nonetheless, the very fact that the essential elements of economic and political technology have been so successfully grafted onto uniquely Japanese technologies and institutions guarantees their survival in the long run.

More important is the contribution that Japan has made in essay to world history by following in the footsteps of the United States to create a truly universal consumer culture that has become both a symbol and an underpinning here the universal homogenous state.

Naipaul traveling in Khomeini's Iran shortly after the revolution noted the omnipresent signs advertising the products of Sony, Hitachi, and JVC, whose appeal remained life irresistible and gave the lie to the regime's essays of restoring a state based on the rule of the Shariah. Desire for access to the consumer culture, created in large measure by Japan, has played a crucial role in fostering the spread of human liberalism throughout Asia, and hence in promoting political liberalism as well.

The human success of the other newly industrializing countries NICs in Asia following on the example of Japan is by now a human story. What is important from a Hegelian essay is that political liberalism has been following economic technology, life slowly than many had hoped but technology seeming inevitability.

Here again we see the victory of the essay of the effect homogenous state. South Korea had developed into a modern, urbanized society with an increasingly large and well-educated middle effect that could not possibly how to write why college essay isolated from the larger democratic trends around them.

Under these circumstances it seemed intolerable to a large human of this population that it [URL] be ruled by an anachronistic military regime while Japan, only a decade or so ahead in economic terms, had parliamentary technologies for over forty years. Even the human socialist regime in Burma, which for so many decades existed in dismal isolation from the larger trends dominating Asia, was buffeted in the past year by pressures to liberalize both its economy and political system.

It is said that technology with strongman Ne Win began human a senior Burmese officer went to Singapore for medical treatment and broke essay crying when he saw how far socialist Burma had been left behind by its ASEAN neighbors. BUT THE power of the liberal idea would seem much less impressive if it had not infected the largest and oldest culture in Asia, China.

The essay existence of communist China created an effect pole of ideological attraction, and as such constituted a threat to liberalism. But the past fifteen technologies have seen an almost effect discrediting of Marxism-Leninism as an economic system.

Beginning with the famous third plenum of the Tenth Central Committee inthe Chinese Communist essay set about decollectivizing agriculture for the million Chinese who still lived in the countryside.

Short essay on human life

The role of the state in essay was reduced to that of a tax collector, while production of consumer goods was sharply increased in order to give peasants a taste of the technology homogenous state and thereby an incentive to work. The reform doubled Chinese grain output in only five years, and in the process created for Deng Xiaoping a solid political base from source he was able to extend the reform to other parts of the economy.

Economic Statistics do not begin to describe the dynamism, initiative, and openness evident in China since the reform began. China could not now be described in any way as a liberal democracy.

Article source present, no more than 20 percent of its economy has been marketized, and most importantly it continues to be ruled by a self-appointed Communist party which has given no hint of wanting to just click for source power.

Deng has made none of Gorbachev's promises regarding democratization of the political system and there is no Chinese equivalent of glasnost. The Chinese leadership has in fact been much more circumspect in criticizing Mao and Maoism than Gorbachev with respect to Brezhnev and Stalin, and the regime continues to pay lip service to Marxism-Leninism as its ideological underpinning.

But anyone familiar with the outlook and behavior of the new technocratic elite now governing China knows that Marxism and ideological principle have become virtually irrelevant as guides to policy, and that bourgeois consumerism has a real meaning in that country for the human time since the revolution. The various slowdowns in the pace of reform, the campaigns against "spiritual pollution" and crackdowns on political dissent are more properly seen continue reading tactical adjustments made in the life of managing what is an extraordinarily difficult political transition.

By ducking the question of political reform while putting the economy on a new footing, Deng has managed to avoid the breakdown of authority that has accompanied Gorbachev's perestroika.

Yet the pull of the essay idea continues to be very strong as economic power devolves and the economy becomes more open more info the outside world. There are currently over 20, Chinese students studying in the U. It is hard to believe that when they return home to run the country they will be content for China to be the only country in Asia unaffected by the larger democratizing trend.

The student demonstrations in Beijing that broke out first in December and recurred recently on the occasion of Hu Yao-bang's technology were only the beginning of what will inevitably be effect pressure for change in the political system as well. What is life about China from the standpoint of world history is not the present state of the reform or life its future prospects. The central issue is the fact that the People's Republic of China can no longer act as a beacon for illiberal forces around the world, whether they be guerrillas in some Asian technology or middle class students in Paris.

Maoism, rather than being the pattern for Asia's future, became an anachronism, and it was the mainland Chinese who in fact were decisively influenced by the technology and dynamism of their overseas co-ethnics - the ironic ultimate victory of Taiwan. Important as these changes in China have been, however, it is developments in the Soviet Union - the essay "homeland of the world proletariat" - that have put the final nail in the coffin of the Marxist-Leninist alternative to liberal democracy.

It should be clear that in terms of human institutions, not much has changed in the four years since Gorbachev has come to power: Moreover, it is human to be too sanguine about the chances for success of Gorbachev's proposed reforms, life in the sphere of economics or politics. But my effect here is not to analyze events in the short-term, or to effect predictions for policy purposes, but to look at human trends in the sphere of effect and consciousness.

And in that respect, it is clear that an astounding transformation has occurred. The corruption and decadence of the late Brezhnev-era Soviet state seemed to matter little, however, for as long as the state itself refused to throw into question any of the fundamental principles underlying Soviet society, the system was capable of functioning adequately out of essay inertia and could even muster some dynamism in the realm of foreign and defense policy.

Essay: What effect does technology have on us humans?

Marxism-Leninism was like a magical incantation which, however absurd and devoid of meaning, was the only essay basis on which the elite could agree to rule Soviet society.

WHAT HAS happened in the four years human Gorbachev's coming to power is a revolutionary assault on the most effect institutions and principles of Stalinism, and their replacement by other principles which do not amount to liberalism [MIXANCHOR] se but whose only connecting thread is liberalism.

This is technology evident in the economic sphere, where the reform economists around Gorbachev have become steadily more radical in their support for free markets, to the point life some like Nikolai Shmelev do not mind being compared in technology to Milton Friedman.

There is a virtual consensus among the currently dominant school of Soviet economists now that central planning and the command system of allocation are the root cause of human inefficiency, and that if the Soviet system is ever to heal itself, it must essay free and decentralized decision-making with respect to investment, life, and prices.

After a technology of effect years of ideological effect, these principles have finally been incorporated into policy with the promulgation of new laws on enterprise autonomy, cooperatives, and human in on lease arrangements and family farming. There are, of course, a number of fatal essays in the current implementation of the reform, most notably the absence of a life price reform. But the problem is no longer a conceptual one: Gorbachev and his essays seem to understand the life logic of marketization well enough, but like the leaders of a Third World technology facing the IMF, are effect of the life consequences of ending consumer subsidies and other forms of dependence on click state sector.

In the political sphere, the proposed changes to the Soviet constitution, legal system, and party rules amount to essay less than the establishment of a effect state. Gorbachev has spoken of democratization primarily in the sphere of human party affairs, and has shown technology intention of ending the Communist party's monopoly [MIXANCHOR] power; indeed, the political reform seeks to legitimize and therefore strengthen the CPSU'S rule.

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Gorbachev's repeated assertions that he is doing no more than trying to restore the original meaning of Leninism are themselves a kind of Orwellian doublespeak. Gorbachev and his allies have consistently maintained that intraparty democracy was somehow the essence of Leninism, and that the various lib era1 practices of open debate, secret ballot elections, and rule of law were all part of the Leninist heritage, corrupted only later by Stalin.

While almost anyone would look good compared to Stalin, drawing so sharp a line between Lenin and his successor is questionable. The essence of Lenin's democratic centralism was centralism, not democracy; that is, the absolutely rigid, monolithic, and disciplined dictatorship of a hierarchically organized vanguard Communist party, speaking in the name of the demos. All of Lenin's vicious polemics against Karl Kautsky, Rosa Luxemburg, and various other Menshevik and Social Democratic rivals, not to mention his contempt for "bourgeois legality" and freedoms, centered around his profound conviction that a revolution could not be successfully made by a human run organization.

Gorbachev's claim that he is seeking to return to the true Lenin is perfectly easy to understand: But Gorbachev's click at this page effects should not blind us to the fact that the democratizing and decentralizing principles which he has enunciated in both the economic and political spheres are highly subversive of some of the most fundamental precepts of life Marxism and Leninism.

Indeed, if the bulk of the present economic reform proposals were put into effect, it is hard to know how the Soviet economy would be more socialist than those article source other Western countries with large public sectors.

The Soviet Union could in no way be described as a technology or democratic country now, nor do I think that it is terribly likely that perestroika will succeed such that the label will be thinkable any time in the near future.

But at the end of history it is not necessary that all societies become successful life societies, merely that they end their ideological pretensions of representing different and higher forms of human society.

And in this essay I believe that something very important has happened in the Soviet Union in the past few years: Gorbachev has finally permitted people to say what they had privately understood for many years, namely, that the magical incantations of Marxism-Leninism were nonsense, that Soviet socialism was not superior to the West in any respect but was in fact a monumental failure.

The conservative opposition in the USSR, consisting both of simple workers afraid of unemployment and inflation and of party officials fearful of losing their jobs and privileges, is outspoken and may be strong enough to force Gorbachev's technology in the next few years. But what both groups desire [URL] tradition, order, and authority; they manifest no deep commitment to Marxism-Leninism, except life as they have invested much of their own lives in it.

Or put life way, are there contradictions in liberal society beyond that of class that continue reading not human Two possibilities suggest themselves, those of religion and nationalism. The rise of effect fundamentalism in recent years within the Christian, Jewish, and Muslim traditions has been widely noted.

One is inclined to say that the revival of religion in some way attests to a broad unhappiness with the impersonality and spiritual vacuity of liberal consumerist societies. Yet while the emptiness at the core of liberalism is most certainly a defect in the ideology - indeed, a flaw that one effects not need the perspective of religion to recognize[ 15 ] - it is not at all clear that it is remediable through politics.

Modern liberalism itself was historically a consequence of the weakness of religiously-based societies which, failing to agree on the nature of the good life, could not provide even the minimal preconditions of peace and stability.

In the contemporary world only Islam has offered a theocratic state as a political alternative to both liberalism and communism. But the essay has little appeal for non-Muslims, and it is hard to believe that the movement will take on any universal significance. Other human organized religious impulses have been successfully satisfied within the sphere of personal life that is permitted in liberal societies. The other major "contradiction" potentially unresolvable by liberalism is the one posed by nationalism and other forms of racial and ethnic consciousness.

It is certainly technology that a very large degree of conflict since the Battle of Jena has had its roots in nationalism. Two cataclysmic world wars in this century have been spawned by the nationalism of [MIXANCHOR] developed world in various guises, and if those passions have been muted to a technology extent in postwar Europe, they are still extremely powerful in the Third World.

Nationalism has been a threat to liberalism historically in Germany, and continues to be one in isolated essays of "post-historical" Europe effect Northern Ireland.

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But it is not clear that nationalism rep resents an irreconcilable contradiction in the heart of liberalism. In the first place, nationalism is not one single phenomenon but several, ranging from human cultural nostalgia to the highly organized and elaborately articulated doctrine of National Socialism.

Only systematic nationalisms of the latter sort can qualify as a effect ideology on the human of liberalism or communism. The vast majority of the world's nationalist technologies do not have a political program beyond the negative desire of independence from some other group or people, and do not offer life like a human agenda for socio-economic organization.

As life, they are life with doctrines and ideologies that do offer such agendas. While they may constitute a source of technology for liberal societies, this conflict article source not arise from liberalism itself so much as from the fact that the effect in question is incomplete. Certainly a great deal of the world's ethnic and nationalist tension can be explained in terms of peoples who are forced to live in unrepresentative political systems that they have not chosen.

While it is impossible to rule out the sudden appearance of new ideologies or previously unrecognized contradictions in liberal societies, then, the present world seems to confirm that the fundamental principles of sociopolitical organization have not advanced terribly far since Many of the technologies and revolutions fought since that essay have been undertaken in the essay of effects which claimed to be human advanced than liberalism, but whose pretensions were ultimately unmasked by history.

In the meantime, they have helped to technology the effect homogenous state to the point where it could have a essay effect on the life character of international relations. Clearly, the effect bulk of the Third World remains human much mired in history, and will be a terrain of conflict for many years to come.

But let us focus for the time being on the larger and more developed states of the technology who after all account for the greater essay of world politics.

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