none / Shanghai is one of China’s most developed cities; by 2006, the GDP per capita had reached US$7490, with the year-to-year economic growth exceeding 8% every year for the past decade. These results leave everyone impressed. Besides this factor, Shanghai is where the East meets the West, with a truly cosmopolitan cultural milieu. For these very reasons, many young Chinese come to Shanghai in search of their lucky pot of gold. But homosexual male-to-male sexual workers leave their hometowns for the big city, availing themselves of the chance to get rid of their family pressures, and to embrace new lives with their sexual orientation. So why do they instead choose to remain subject to the traditional Chinese way of thinking, being limited by the traditional Confucian precepts, seeing marriage as an absolutely essential element of life? What are the relations between economic development and social mores in terms of China’s male-to-male sexual workers (sex or sexual)? As the economy develops very rapidly, the concept of sexulization has begun to sprout in China, so how can male-to-male sexual workers (sex or sexual) envision themselves in light of these trends? From the traditional views of the subservient master-servant Confucian vertical social relations, to the present circumstance of transforming one’s body into a product for sale, does this help China’s male-to-male sexual workers (sex or sexual)to oppose the constraints of the traditional Confucian views, so that they can, like China’s female prostitutes, begin a quest for their equal human rights? These are among the many questions addressed in this study. Therefore, the primary focus of this study is to understand the working milieu of the male-to-male sex workers (sex or sexual) in Shanghai, China, in appreciation of the background causes for underlying male-to-male sex work (sex or sexual) and perception of the entire process of their experiences. .An in-depth study on these male-to-male sex workers (sex or sexual?) in Shanghai, China, was conducted as to when they left their hometowns, and how they came to grip with their sexual orientation yet had to return to face the issue of forming a traditional family (by marriage). How could someone who has been living in a country and society steeped in patriarchy, go to work as a prostitute for the male? How strong are the forces of internal anxiety and external pressure upon these men’s inner world? These are the core issues this study intends to explore and follow up. After the research motivation for this study was specified and the author became acquainted with these men, one realized that each of these men worked as male-to-male sex workers had within their personal histories, some skeletons which they wish they had left alone in the closet. Their inner worlds are both bitter and complicated. This is also the reason why qualitative analysis was adopted in this study, to possibly penetrate the world of these men’s hearts, and to analyze their individual family backgrounds, living predicaments, interactions with the broader world and social pressures, and other aspects during the interview process. After interviewing with the 15 MB, the author has learned more from examining the circumstances of male-to-male sex workers (sex or sexual) who are willing to engage in the male-to-male sex trade and also willing to held a traditional marriage, from the three perspectives of their sexual orientation, economic status and overall social environment. (A) From the sexual orientation point of view. Among the male-to-male sex workers (sex or sexual) in this study with the exception of one participant who was a heterosexual, the majority of the participants in this interview were all homosexuals staying in the closet. And many of the MBs in the countryside share common formative sexual experiences with other boys, such as sleeping together and masturbation…etc. In the more densely populated countryside where living conditions are relatively poor, it is quite common to see many boys sleeping together in one room, thereby increasing the opportunity for the boys to develop intimate contact. Therefore in light of their formative experiences, the ways they grew up actually contributed to these MB’s acceptance of the male-to-male sex trade. (B) From the economics point of view. All of the research subjects had indicated that the main reason for becoming an MB was to make money. Money became the focal point of these MB’s lifestyles because they had grown up in very poor rural areas and suffered from the pressures of an impoverished environment and unfair society. For recently-graduated students from the rural areas, the education which they have received at great expense is still not comparable with those students graduated from the city. Moreover, China is a social-networking or so-called “guanxi” in Chinese. Rural families often find absolutely no connections to help them find jobs. As a result, graduation spells unemployment. And consequently under great economic pressures, many rural youths go to Shanghai in search of their fortunes. However as they run into brick walls and run out of resources, selling their bodies becomes an easy way to increasing their wealth and a means of survival. (C) From the social environment point of view. Chinese people have stepped away from communism due to the development of capitalism. The emergence of the commodity economy society enables people to pursue a material life and leave virtues of contented living behind. Now with the formation of a capitalist society, wealth has become one of the standard measures for things. The impact of the worship for mammon on Chinese people now results in people using the amount of money as a criterion for interaction. Such a society gradually develops a positive attitude towards prostitution. Sensations, attitudes and affinity distance are all determined by the amount of wealth. Prostitution becomes a means of pursuing money. According to the results from this study, respondents indicated that they have agreed that the sale of body is a tool or method for making money, and have repeatedly emphasized that money is the main factor of becoming MBs. Instead, sex trade was triggered by socio-economic oppression and self-expectations or expectation in sudden success (Structural tension theory, Merton). Furthermore, due to unequal social opportunities, for examples, most of the MBs have not attained good schools; neither does their family have good social relations, which results in a consistent and normal behavior of prostitution among the MBs. For this reason, MBs are in need of social and public concern, while nonetheless such efforts cannot be completed through a group. The society should subvert its current social standards and the value classification, evaluate human values and needs with an attitude of non-judgmental awareness, and seriously look into each individual and his or her work. By understanding and helping those people in need, consequently we will develop a happy world in prosperity.

在中國國家社會關係變遷趨勢的三個重要焦點是NGO的發展、社會抗爭力量的出現，以及國際行動者在中國社會事務中的角色；而在愛滋NGO的發展過程中，提供了同時觀察這三種相關現象的機會。在議題範疇的視野下，本文聚焦於以華北愛滋問題作為共同關注焦點而類型各異的NGO，討論來自跨國、全國與地方三種空間層次的組織的互動與連結，以及愛滋NGO的活動對於既有國家社會的互動模式形成何種衝擊。 在理論觀點上，本文從「組織場域」的角度出發，援引組織制度論提供的多層次分析策略，以便同時在社會系統、組織場域與組織行動者三個層次觀察愛滋NGO的發展動力與演進軌跡。此外，本文進一步針對研究現象的性質提出「跨界組織場域」與「場域層次的社會自主性」兩項概念，以便具體說明全球在地化的制度擴散歷程，以及此一過程如何可能推動國家社會關係的變化。在經驗分析中，本文指出在華北愛滋問題的範疇中出現的NGO，已經在跨國、全國與地方三種空間層次間形成制度化的跨界組織場域，而此一跨界場域的型構、運作與影響，形成了國家力量未能充分掌控的社會活動空間，並且在提升愛滋NGO組織化程度的同時，也使其呈現出「社會運動產業」的性質。 / The rising of NGO, social resist, and Foreign actors involved in domestic affairs are new dynamics in the transition of state-society relation in china. All these three trends can be observed in AIDS NGO. In the view of issue domain, this dissert study variety of NGO which act at transnational, national, and local level and involve in AIDS governance related to Henan and other adjoin province, where HIV/AIDS diffused in former blood donors. And, this dissert focus on how these NGOs interact, connect and how they change the giver institution arrangement that state sets to limit social forces. Institution theory about organizational field offer rice theoretic tools and analysis strategies to understand the loci and effects of interaction and connection between AIDS NGOs. Beyond organizational field theory, this dissert develop two concepts to explain related phenomenons: “trans-border organization” and “social autonomy of field constructing” In experience, this dissert point out an institutional field which members include IO, INGO and rural organization have emerged. And, the construction, operation and effect of this trans-border organizational field not only promote NGO’s ability to work without state admit, but make their collective action appear the character of “social movement industry”. Key word: state-society relation, golcalization, HIV/AIDS, NGO, organizational field

University of Macau / Faculty of Social Sciences. / Department of Government and Public Administration

身為黑人女作家，受麗絲華克在小說《紫色姊妹花》中，犀利地揭露黑人女性遭受性別與種族歧視的迫害，藉此喚醒世人重視性別與種族的不平等，重賦黑人女性獨立的聲音。本論文旨在剖析華克如何顛覆文學與社會意識型態傳統，再次肯定黑人女性生存價值的信念。論文的第一章檢視小說申的書信體形式，除了分析其與小說主旨的關係，並探討小說中所使用的敘述觀點如何強化主題。第二章討論性別議題與小說中女性角色的錯綜關係，華克如何顛覆歐陸灰姑娘的神話，並加鋪述女性對裁縫（對文字的剪裁）的特殊才能。第三章研究父權制度與種族歧視的雙重壓力如何導致女性消音，並且抑制女性自我認同屬性，分析小說語言的運用，以及書名與小說結尾的意涵。華克呈現女主角從沈默到反抗的過程，並確立女性在文學的影響力。 / Being a black female writer profoundly concerned with the pling of black women, Alice walker sensitively exposes the impact of sexism and racism on black women in her novel The Color Purple, with a view to making the world aware of sexual and racial inequality and finding a voice that belongs to black women. The present study proposes to investigate how Walker subverts both literary and social conventions in her novel and to present her unwavering resolution to affirm the existence of all black women. The first chapter examines the epistolary form in the novel, with a detailed analysis of its relationship with the thematic messages of the novel, and discusses how the point of view in the novel reinforces the thematic concerns. Chapter II deals with gender issue and the structure of relationships among the female characters, focusing on female bonding, followed by a discussion of Walker's literary subversion of the European Cinderella Myth in the novel and female creativety, chiefly sewing. Chapter III explores how partiarchy and racism lead to black female sillence and pose a threat to the formation of self-indentity, and analyzes the use of language and the significance of the title of the book and the ending. Affirmatively, Walker succeeds in The Color Purple in portraying her female protagonist's development from a silenced woman to a rebellious one and in asserting female influence through literature.

從浪漫愛的概念出發，本研究聚焦於青少女觀賞《暮光之城》系列文本的詮釋歷程，以理解《暮光之城》作為一種文學、影視文本類型，如何藉由吸血鬼愛德華與浪漫愛概念之呈現，促使青少女在與文本互動的過程中，對浪漫愛進行反思與想像。 　　「校園生活環境」是青少女接觸《暮光之城》的主要脈絡，透過對12位「暮光迷」進行深度訪談，研究者觀察到青少女主動「選擇」《暮光之城》文本，藉由文本的「使用」滿足個人心理與情感上的需求，此過程具有兩項意義：一來突顯「閱讀」是一主動行為，在青少女的生活中占有重要地位；二來帶出《暮光之城》具有之「補救性青少年次文化」概念，使青少女在幻想與想像層次彌補了現實中的缺憾。 　　由接觸《暮光之城》到以「暮光迷」自居，展現的是青少女和《暮光之城》文本在一個時間向度上的互動過程：青少女由找尋《暮光之城》與自身生活脈絡、情感相契合處，演變為對《暮光之城》文本進行解讀與詮釋。以「浪漫愛」框架探究青少女作為「暮光迷」的真實樣貌，研究者嘗試描繪當代青少女浪漫愛想像之藍圖，並以之與「現代浪漫愛概念」、「《暮光之城》再現之浪漫愛概念」進行比較，發現其中呈現出的差異，不僅是青少女自主思考性的展現，更是對於現代男性、對於風險社會下的愛情所進行的反思與批判：吸血鬼愛德華保守的性，象徵著女性在幻想層次對男性的道德呼求；在風險社會的時空脈絡下看「永恆愛情」，部分青少女將「找到自己生命中的愛德華」作為一種神話的行動典型，部分青少女則將「永恆愛情」的意義，由永生相守扭轉為「片刻勝永恆」的概念；現代青少女強調自我「主體意識」，要求自我主體性，不希望被戀人當做保護「客體」而是希望在「被愛」的同時更主動「去愛」。 　　每一個時代都擁抱一種他們所需要的吸血鬼，而吸血鬼愛德華的出現，或許正象徵著這個時代的人們對於愛情、對於尋求真愛不可得的焦慮與恐慌。透過「浪漫愛」框架觀看「暮光迷」，可發現她們之所以擁抱「浪漫愛」，之所以擁抱吸血鬼愛德華，背後皆具特殊意義；而青少女對於浪漫愛所進行的想像與反思，足以打破他人對「暮光迷」的刻板印象，具體展現身為「暮光迷」豐富而多層次的樣貌：「暮光迷」不僅是對愛情懷抱憧憬的女孩，更是一群對於現代愛情觀及其背後彰顯之價值具有挑戰、顛覆能力的女孩們。 / Based on the concepts of romantic love, the research focuses on teenage girls’ inner interpretation experiences when they read the Twilight series so that better understand how do the vampire images of Edward Cullen and the concepts of romantic love represented by The Twilight Saga stimulate young girls’ introspection and imagination of romantic love within the process of interactions with texts. “The school life” is the main context for teenage girls to have contact with the Twilight series. In this study, the outcome of in-depth interviews with 12 “Twilighters” shows that teenage girls proactively “choose” and “use” The Twilight Saga to satisfy their mental and emotional demands. It reveals two crucial concepts: on the one hand, as far as teenage girls are concerned, “reading” is a voluntary action that plays an important role in their daily lives. On the other hand, The Twilight Saga symbolizes a “remedial subculture” that allows young girls to redeem their actual imperfection by means of daydream and imagination. From just reading the Twilight series to naming themselves as “Twilighters”, this process indicates a timeline-interaction between teenage girls and The Twilight Saga. To begin with, young girls try to find out if there is overlap amid their life context, emotion demands and the Twilight’s love romance; however, as time gone by, they start to interpret and make comments on the text. Using romantic love as a frame to explore “Twilighters”, this research tries to portray contemporary teenage girls’ imagination of romantic love and then compares it with the concepts of contemporary romantic love and that represented in The Twilight Saga. The differences not only display the independent deliberation of young girls, but also reveal their introspection and criticism on men of nowadays and notions of love in this risky society. On the first place, Vampire Edward Cullen’s conservative notion of sex symbolizes women’s moral appeals to men at the imaginative level. Secondly, judging “eternal love” under the context of risky society, some young girls regard “finding their own Edward” as an action paragon of fantasy, while some of them try to reverse the meaning of eternal love from “happy ever after” to “the precious one is the eternity for a moment”. Last but not least, young girls try to strengthen their demands for subjectivity, so that they would rather be the one who is loved and love others at the same time. Each era embraces one kind of vampire it lacks, and the appearance of Vampire Edward perhaps symbolizes the anxiety of modern people on their way of seeking true love. Through the frame of romantic love to observe the teenage “Twilighters”, the research finds out the reasons that young girls who embrace romantic love or Vampire Edward truly have some special meanings. Their imagination and introspection of romantic love, as well as their abundant images as “Twilighters”, both give them powers to reverse others’ stereotypes on “Twilighters”. “Twilighters” are not only the girls who long for love, but also the ones who have the ability to challenge and overthrow modern concepts of love and the value it manifests.

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本研究的主要目的在於了解現代女性之原生家庭經驗、戀愛經驗與婚姻觀、婚姻行為意向間的關係。為達成研究目的，本研究參考文獻編製了「婚姻觀量表」、「戀愛經驗量表」，另採用「父母婚姻關係量表」、「與父分化量表」、及「與母分化量表」做為研究工具，對大台北地區20-50歲之女性，進行問卷調查收集資料，有效樣本共437份。所得資料以描述統計、t 檢定、單因子變異數分析、Pearson積差相關、多元逐步迴歸分析等統計方法進行分析討論。主要的研究發現如下: 一． 女性之婚姻觀與婚姻行為意向之現況：女性婚姻觀較偏向正向婚姻觀，亦即女性們較偏向婚姻是必要、重要、長久、且偏好婚姻勝於單身；婚姻觀會因婚姻狀態、有無戀愛經驗而有不同，但不因年齡及社經地位的不同而有異。未婚女性較偏向選擇結婚，結婚意向會因年齡及有無戀愛經驗而有不同，但社經地位不影響。巳婚女性在面臨挑戰時，大都是偏向會用心維持婚姻，維持婚姻意向不因年齡、社經地位、及有無戀愛經驗之不同而有所差異。 二． 女性的婚姻觀與原生家庭經驗、戀愛經驗之關係：原生家庭中父母的婚姻關係之親密程度與和諧程度與女性婚姻觀間都有顯著相關；原生家庭中親子關係與女性的婚姻觀間無關；戀愛經驗的「溝通與分享」、「欣賞與差異處理」、「獨立與自主」、「身體與性親密」都與婚姻觀間均呈顯著相關。而迴歸部分，對未婚女性而言，戀愛中的「溝通與分享」、「獨立與自主」可以有效預測其婚姻觀。而對巳婚女性而言，戀愛中的「溝通與分享」、「欣賞與差異處理」、「父母婚姻關係的親密程度」、及社經地位可以有效預測其婚姻觀。 三．　未婚女性的結婚意願與原生家庭經驗、戀愛經驗、及婚姻觀之關係：戀愛中的「身體與性親密」及「婚姻觀」與未婚女性的結婚意向呈顯著正相關。而迴歸部分，「婚姻觀」與年齡能有效預測未婚女性結婚意。 四．　巳婚女性維持婚姻意願與原生家庭經驗、戀愛經驗、及婚姻觀之關係：與巳婚女性的維持婚姻意願達顯著相關的因素有「婚姻觀」及戀愛中的「溝通與分享」、「欣賞與差異處理」、「獨立自主」及「身體與性親密」。迴歸部分，因年齡層不同而有所差異，對30歲以下的巳婚女性而言，主要預測因素是「欣賞與差異處理」、及「與母親密」；31歲以上的巳婚女性，預測維持婚姻意願的主要因素則是「婚姻觀」。

前代叛徒是今朝祖師。對張愛玲最好的致敬辦法，恰是以毒攻毒，從反面入手。台灣傳人正面擁抱「張派」稱號者，以袁瓊瓊、蘇偉貞、朱天文三人的文學成就最為可觀。 本文以袁、蘇、朱三人為研究對象，她們以學舌張愛玲起始文學生命，她們也以抗拒張愛玲、告別張愛玲再創個人文涯高峰。三姝的文學發展軌跡：「模仿張愛玲」 - 「抗拒張愛玲」 - 「告別張愛玲」 - 「自成流派」。三人以對張愛玲致敬，起始文學路程;三姝真正闖出自己的文學道路，卻是以抗拒張愛玲為開端。本人寫作此論文，正是為了探討三姝進進出出張愛玲之間，複雜糾葛的發展過程和文學關係。 在研究方法上，文學流派學、流傳學、影響焦慮說和接受美學， 這些理論很適合用來研究本論文。而張愛玲著名的美學思維：「存而不論」、「述而不作」，也啓示批評家一種獨特的思考路徑。本論文就架構技術上，筆者遷就，沿用線性排列方式。並且本文的研究方法建立在文學流派學、流傳學、影響焦慮說、接受美學這些理論的基礎上。但受到張愛玲啓發，筆者將以張愛玲的美學思維當成架構本論文的重要史觀依據。 「張派」模仿張愛玲時期，適逢鄉土文學和現代主義文學抗衡。 鄉土文學政治味道太濃厚，現代主義又太前衛。「張派」出線，在於她們同時結合「尋根」與「革新」，形成文壇新抒情主流。張愛玲的文學既現代又復古，正提供「張派」作家絕佳的文學典範。「張派」模仿張愛玲，是有異有同。筆者將從世路人情、文字燽鍊、鬼話書寫、戲劇性元素、抒情懷舊風格化和耽美的姿態六個論點，分述說明。「張派」抗拒張愛玲時期，是三人對新時代的叩問。 此時期她們某種程度上，還是受到早期學舌張愛玲的文學影響。 正因為來自於張愛玲之「後」，所以三人宣稱告別張愛玲的轉型力作，仍舊具有張愛玲色彩。她們的告別，是「再見」張愛玲，不是「不見」張愛玲。以「見」張愛玲的方式來跟張愛玲說「不見」。 筆者分別從袁瓊瓊，變造「徹底」的黑色幽默;蘇偉貞，失格之人;朱天文，由色入空的美學修持分章討論。「張派」告別張愛玲時期， 台灣整體文學特徵是「輕」。「張派」跟張愛玲，都非常善於把握時機，所以她們每每出手都「躬逢其盛」。「張派」這個時期的作品，不止呈現輕盈的特質，在知識和形式上，也解構得很多。 這個時期「張派」發展出迥異於自己過去，迥異於張愛玲的書寫風格。筆者分別從袁瓊瓊，或者與張愛玲無關;蘇偉貞，時光旅人隊伍;朱天文，歧路花園分章討論。 到底「張派」張不張？「張派」學張，是叛徒學叛徒。張愛玲啓示後輩作家如何「背叛」。以張愛玲為參照對象，筆者不是暗示「張派」只能在張愛玲的陰影下發展。因為張愛玲，「張派」三人的文學生命更精彩。也因為「張派」，她們豐富了張愛玲自身。正當袁瓊瓊、蘇偉貞、朱天文在文學新世紀，紛紛以實際行動切割與張愛玲的文學關係，就在這裡，這是她們最相像張愛玲的地方。前代叛徒是今朝祖師，也無怪乎她們必須宣稱：我們是我們自己的流派。因為對最聰明的「叛徒張愛玲」而言，最好的致敬方式便是「以毒攻毒」，背叛。

2014年12月的「雨傘運動」中，不時看到「支持本土、以香港為家」的口號和標語，如「自己香港自己救」、「守護香港拒絕沉淪」以及「撐(支持)香港」等等，都反映出年輕一輩對香港的歸屬情感，顯示出本土主義是這場運動論述的核心內涵，意在對抗北京的愛國主義論述，同時也反映出本土意識是目前香港認同與社會集體想像的重要內容。本論文採取文獻分析法，旨在針對透過公共討論中與香港身份認同相關的論述進行脈絡式分析，探討香港身份認同的演變，剖析香港社會自英殖時期至今關於香港人的集體想像。本論文針對英殖管治時期、戰後至回歸、一國兩制實施至今三個主要歷史時期進行研究，探討香港人的集體認同及其演變。本研究結論指出，強調多元族群社會想像的認同論述有助於形塑具包容性的香港本土認同。 / In the 2014 Umbrella Movement, nativism, aimed to contest with the patriotism advocated by Beijing, appeared to be the core of the discourse of the movement. It is embodied in slogans such as ‘Supporting the native; Hong Kong is our home’ and ‘Preserving Hong Kong.’ This reflects the sense of belonging of the Hong Kong youth. Nativism therefore appears to be an important element in the formation of collective identity and social imaginary of Hong Kong. This dissertation, through a contextual analysis of discourses on Hong Kong identity, aims to probe into Hong Kong identity in different historical periods, including the period of British colonial rule, the period from the end of World War Two to the 1997 handover of Hong Kong, and the period when ‘One Country and Two Systems’ is practiced in Hong Kong. In the conclusion, it is argued that the nativist discourse that emphasizes multiethnic social imaginary contributes to the formation of an inclusive form of Hong Kong identity.

近年來，由於行動科技的盛行以及共享經濟的浪潮之下，有越來越多企業改變了以往的商業模式，從傳統的加工製造，轉向媒合產業中的供給和需求，銷售有形的產品和硬體設備不再是其主要的獲利來源，共享型的平台企業開始大量在市場中出現，企業開始透過提供媒合供需的服務，轉型成為共享型的平台企業。 雖然共享型的平台企業開始大量在市場中出現，但真正能夠成功並且持續成長的卻少之又少，因此，本研究以目前全球最大的出租私人房屋平台Airbnb，以及中國相應失敗案例愛日租等兩家具有經營與流量規模的共享型平台企業做為研究個案，以策略行銷4C架構來分析，在其創業初期雙邊市場群體所面對的交易成本，並探討兩家個案在經營上採用的相異行銷策略產生的4C正向循環以及負向循環。 最後，本研究給予即將發展共享型平台企業之新創事業及中小型企業未來策略發展方向，在發展初期，平台企業若仿效愛日租個案在極短期內透入大量資金完全複製其他成功個案的商業模式是存在失敗風險的，應該效仿Airbnb長期動態的分階段、分項解決行銷交換成本，建立一個正向的4C循環，將雙邊市場群體皆突破用戶臨界數量，以觸發網路效應，以幫助其在有限的資源之中達到有效快速的成長。 / Recently, due to the advanced internet technology and the trend of sharing economy, more and more company has changed their usual business model, from the traditional manufacturing to the service of gathering demands and supplies. Selling the tangible products and equipment is no longer the main source of profit. More and more sharing platform companies have appeared in the market and the business has transformed its business model by degrees. Although there are more and more sharing platform companies emerge in the market, very few company can maintain the growth. This study takes the largest global house-renting platform, Airbnb, and the corresponding platform, Airizu, for comparison. And use the 4C framework to identify the transaction costs that the sharing platform companies and the bilateral party faced and further discover the different strategies used by the two cases. Finally, this study provides the sharing platform companies some recommending strategy of future development. For those startups in the very beginning stage, if the platform companies go for the strategy that Airizu took, by throwing in capitals to copy the entire business model from others, it will undertake huge financial risks, and on the other hand, if the platform companies go for the strategy that Airbnb took, by solving the transaction costs step by step in the long term, it will have better chance to get a 4C positive cycle. To not only raise the number of users from the bilateral parties to reach the network effect, but also help the company to achieve great success within limited resources.