검색어: division of labour, and such rigorous methods (영어 - 페르시아어)

division of labour
تقسیم کار (فیزیکی)

international division of labour
بخش بين‌المللي كار

since the division of labour was restricted by the size of the market, he said that countries having access to larger markets would be able to divide labour more efficiently and thereby become more productive.
از آنجا که تقسیم کار به اندازه بازار محدود می‌شد، او گفت که کشورها با دسترسی به بازارهای بزرگتر قادر به تقسیم کار موثر تر و در نتیجه سازنده تر خواهند بود.

"=== ludwig von mises ===marx's theories, including the negative claims regarding the division of labour have been criticized by the austrian economists such as ludwig von mises.
=== ludwig von mises ===تئوری‌های مارکس که شامل ادعاهای منفی در باره تقسیم کار بوده‌است از طریق اقتصاددانانی مثل "ludwig von mise" مورد انتقاد قرار گرفته‌است.

some koreans working in saudi arabia converted to islam; when they completed their term of labour and returned to korea, they bolstered the number of indigenous muslims.
برخی از کره‌ای‌ها که در عربستان سعودی کار می‌کردند به اسلام گرویدند و زمانی که آنها کارشان به اتمام رسید و به کره برگشتند، جمعیت مسلمانان بومی را تقویت کردند.

=== henry david thoreau ===thoreau criticized the division of labour in walden (published in 1854), on the basis that it removes people from a sense of connectedness with society and with the world at large, including nature.
=== karl marx ====== henry david thoreau ===وی از تقسیم کار در walden انتقاد کرده و این به این مبناست که احساس افراد را از پیوستگی با جامعه و جهان وسیع از نظر ماهیتی تغییر می‌دهد .

this was of great concern to the "opera" authorities, as such a large piece of marble was not only costly but represented a large amount of labour and difficulty in its transportation to florence.
این موضوع توجه بسیاری از صاحب منصبین اپرای را به خود جلب کرد، چرا که تکه مرمر بسیار بزرگ که برای ساخت مجسمه به حیاط کلیسا اورده شده بود حکایت از ارزش بسیار بالای و تلاشی مضاعف !

== theorists ===== plato ===in plato's "republic", the origin of the state lies in the natural inequality of humanity, which is embodied in the division of labour.
گزارش ilo global employment trends=== plato ===در جمهوری platos منشا شرایط و وضعییت مرتبط با اختلاف و نابرابری طبیعی انسانها̹ متضمن تقسیم کار است.

== external links ==* republic of turkey: ministry of foreign affairs* republic of turkey: ministry of labour and social security* dış İlişkiler ve yurtdışı İşçi hizmetleri genel müdürlüğü
* republic of turkey: ministry of foreign affairs* republic of turkey: ministry of labour and social security* dış İlişkiler ve yurtdışı İşçi hizmetleri genel müdürlüğü

capital from p. 145 in social theory re-wired 2e the wealth of those societies in which the capitalist mode of production prevails, presents itself as “an immense accumulation of commodities,” its unit being a single commodity. our investigation must therefore begin with the analysis of a commodity.1 from p. 147 in social theory re-wired 2e we see then that that which determines the magnitude of the value of any article is the amount of labour socially necessary, or the labour-time socially necessary for its production2. each individual commodity, in this connexion, is to be considered as an average sample of its class. commodities, therefore, in which equal quantities of labour are embodied, or which can be produced in the same time, have the same value. the value of one commodity is to the value of any other, as the labour-time necessary for the production of the one is to that necessary for the production of the other. “as values, all commodities are only definite masses of congealed labour-time3.” from p. 148 in social theory re-wired 2e a commodity appears, at first sight, a very trivial thing, and easily understood. its analysis shows that it is, in reality, a very queer thing, abounding in metaphysical subtleties and theological niceties4. so far as it is a value in use, there is nothing mysterious about it, whether we consider it from the point of view that by its properties it is capable of satisfying human wants, or from the point that those properties are the product of human labour. it is as clear as noon-day, that man, by his industry, changes the forms of the materials furnished by nature, in such a way as to make them useful to him. the form of wood, for instance, is altered, by making a table out of it. yet, for all that, the table continues to be that common, every-day thing, wood. but, so soon as it steps forth as a commodity, it is changed into something transcendent. it not only stands with its feet on the ground, but, in relation to all other commodities, it stands on its head, and evolves out of its wooden brain grotesque ideas, far more wonderful than “table-turning” ever was.5 from p. 149 in social theory re-wired 2e whence, then, arises the enigmatical character of the product of labour, so soon as it assumes the form of commodities? clearly from this form itself. the equality of all sorts of human labour is expressed objectively by their products all being equally values; the measure of the expenditure of labour-power by the duration of that expenditure, takes the form of the quantity of value of the products of labour; and finally, the mutual relations of the producers, within which the social character of their labour affirms itself, take the form of a social relation between the products.6 a commodity is therefore a mysterious thing, simply because in it the social character of men’s labour appears to them as an objective character stamped upon the product of that labour7 ; because the relation of the producers to the sum total of their own labour is presented to them as a social relation, existing not between themselves, but between the products of their labour. this is the reason why the products of labour become commodities, social things whose qualities are at the same time perceptible and imperceptible by the senses …. there is a physical relation between physical things. but it is different with commodities. there, the existence of the things quâ commodities, and the value-relation between the products of labour which stamps them as commodities, have absolutely no connexion with their physical properties and with the material relations arising therefrom. there it is a definite social relation between men, that assumes, in their eyes, the fantastic form of a relation between things.8 in order, therefore, to find an analogy, we must have recourse to the mist-enveloped regions of the religious world. in that world the productions of the human brain appear as independent beings endowed with life, and entering into relation both with one another and the human race. so it is in the world of commodities with the products of men’s hands. this i call the fetishism which attaches itself to the products of labour, so soon as they are produced as commodities, and which is therefore inseparable from the production of commodities.9
ثروت آن جوامعی که شیوه تولید سرمایه داری در آنها حاکم است، خود را به عنوان «انباشت عظیمی از کالاها» معرفی می کند که واحد آن یک کالای واحد است. بنابراین تحقیقات ما باید با تحلیل یک کالا آغاز شود. کالا، در وهله اول، شیئی خارج از ماست، چیزی که با ویژگیهای خود خواسته های انسان را به نوعی برآورده می کند. ماهیت چنین خواسته هایی، مثلاً از معده سرچشمه می گیرند یا از روی خیال، هیچ تفاوتی ندارند.