OpenLLM-France/wikimedia huggingface dataset:
# E-Commerce and E-Business/Preface
## Preface to the First Edition

One of the many challenges facing the countries in the Asia-Pacific today is preparing their societies and governments for globalization and the information and communication revolution. Policy-makers, business executives, NGO activists, academics, and ordinary citizens are increasingly concerned with the need to make their societies competitive in the emergent information economy.
The e-ASEAN Task Force and the UNDP Asia Pacific Development Information Programme (UNDP-APDIP) share the belief that with enabling information and communication technologies (ICTs), countries can face the challenge of the information age. With ICTs they can leap forth to higher levels of social, economic and political development. We hope that in making this leap, policy and decision-makers, planners, researchers, development practitioners, opinion-makers, and others will find this series of e-primers on the information economy, society, and polity useful.
The e-primers aim to provide readers with a clear understanding of the various terminologies, definitions, trends, and issues associated with the information age. The primers are written in simple, easy-to-understand language. They provide examples, case studies, lessons learned, and best practices that will help planners and decision makers in addressing pertinent issues and crafting policies and strategies appropriate for the information economy.
The present series of e-primers includes the following titles:
* The Information Age
* Nets, Webs and the Information Infrastructure
* e-Commerce and e-Business
* Legal and Regulatory Issues for the Information Economy
* e-Government
* ICT and Education
* Genes, Technology and Policy: An Introduction to Biotechnology
These e-primers are also available online at http://www.apdip.net/publications/iespprimers
The primers are brought to you by UNDP-APDIP, which seeks to create an ICT enabling environment through advocacy and policy reform in the Asia-Pacific region, and the e-ASEAN Task Force, an ICT for development initiative of the 10-member Association of Southeast Asian Nations. We welcome your views on new topics and issues on which the e-primers may be useful.
Finally, we thank all who have been involved with this series of e-primers-writers, researchers, peer reviewers and the production team.
| Roberto R. Romulo Chairman (2000-2002) e-ASEAN Task Force Manila, Philippines | Shahid Akhtar Program Coordinator UNDP-APDIP Kuala Lumpur, Malaysia http://www.apdip.net |
# E-Commerce and E-Business/Acknowledgment
## Acknowledgment

The author would like to thank her peer reviewers, Dr. Catherine Mann (Senior Fellow of the Institute for International Economics), Mr. Chris Coward (Director of the Center for Internet Studies) and Mr. Carter Eltzroth (Senior Vice President, Global Public Policy, MIH Group) for their valuable inputs to this primer.
# Lore of Learning/Stories of Learning/Stories

My Teacher's Guidance Once I was sitting in the class room with my friend. The class room was empty, we both were alone. I was sitting on the chair of my teacher with a bad position and talking to my friend. Suddenly my teacher entered and sat on the student desks. I hurried and stood up but he said to me sit there and told me that "this is going to be your chair after me. Just wait and do hard work." I went out of the class but these words effected me a lot. Now I never sit on my teacher's chair.
# Lore of Learning/illustrations

Most likely supplied by authors - chapter specific.
# Lore of Learning/icons

Icons may be used to highlight specific types of content.
Icons should probably be produced as sets using SVG.
Sets may include for example:
* Pragmatic tip
* Philosophical note
* Teaching tip
* Collaborative learning
* Contemplative
* Collaborative learning pattern
* Anti-pattern
* Sage on the stage
* Research question
* Myth
* etc.
# Lore of Learning/Stories of Learning/Story Template

Story template:
Click on "edit this page" and copy the wiki text that comes up (below this line) as a template.

# (number) Story Title
## Description

Briefly describe your most positive learning experience. Think back to a time when you can say you really learned something. It might have been at school in a particular class, or at university in a particular tutorial, or while you were at work, or busy at home, or with friends in a completely different situation. (one or two short paragraphs)

## Motivating Factors

In the story you have just entered above, why did you need to or want to learn those things? Perhaps you were required to as part of a course and you needed the learning to get a qualification? Perhaps the topic was of great interest to you? Perhaps you needed to learn this in order to do something? Please explain why you needed or wanted this learning? (one paragraph)

## Factors which made this a positive experience

What factors do you think made this such a positive learning experience? Perhaps it was the presence of a great teacher? Perhaps the other learners were very helpful? Maybe you could sense your own improvement during that time? Perhaps there was a good balance between fun and focused concentration? Perhaps it was having access to the Internet? Or something else altogether? (a list of one - five factors).

## Why these factors were important in making the experience so positive

Why do you think these factors were so important at the time? Perhaps your state of knowledge required the great teacher to stimulate interest in the topic? Perhaps the teacher tended to talk over your head but a friend in the class could explain the concepts to you perfectly? Perhaps your self-confidence needed a boost? Perhaps the situation suited your own learning style, etc.? Please indicate why you think these factors were so important at the time: (write a paragraph or two).

## Location

This experience occurred while I was at ... indicate which of: [ ] junior school [ ] high school [ ] higher education [ ] a short course [ ] at work [ ] at home Other: ................ (explain)
# Lore of Learning/images

Images may be used to illustrate points, tell stories, etc.
Preferably by volume.
Some possible images which spring to mind are:
* a rural school in Africa
* an engineering laboratory
* game playing
* educational toys
* a dojo, etc.
* sports coaching
* etc.
# Louisiana French/Bibliography

The below list represents all of the references used for the writing of this wikibook.
* Daigle, O., Jules, Rev and Jules Daigle. Cajun Self-Taught. Denver: Swallow, 1992.
* Daigle, O., Jules, Rev and Jules Daigle. A Dictionary of the Cajun Language. Denver: Swallow, 1984.
* Faulk, James Donald. Cajun French I. Abbeville, LA: Cajun Press, Inc., 1977.
* Valdman, Albert et.al. Dictionary of Louisiana French: As Spoken in Cajun, Creole, and American Indian Communities. Jackson: University Press of Mississippi, 2009.
* Phillips, Hosea. "The Spoken French of Louisiana". published in The Cajuns: Essays on Their History and Culture, Glenn R. Conrad, ed. Center for Louisiana Studies, University of Southwestern Louisiana, Lafayette, Louisiana, 1983.
* Savoy, Ann. Cajun Music. Eunice: Bluebird Press, 1984.
* Francois, Raymond. Ye Yaille Chere, Traditional Cajun Dance Music. City: Swallow Pubns, 1990.
* Wikipedia: The Free Encyclopedia. 23 Oct. 2005. Wikimedia Foundation. 23 Oct. 2005 <http://en.wikipedia.org>.
* Louisiana French
* 01 .
* 02 .
* 03 .
* 04 .
* 05 .
* 06 .
* 07
# Louisiana French/Goodbyes

Conversation Starters
| Cajun French | English |
| Au revoir | Good-Bye |
| Bye-bye | Bye-bye |
| À plus tard | Later |
| À demain | See you tomorrow |
| On va se revoir plus tard | We'll see each other later |
| On va se reparler plus tard | We'll talk later |
| Il faut je m'en vas | I have to go |
| Il faut je fais route | I've got to hit the road |
| Soignez vous-autres! | Y'all take care! |
"Au revoir" is typically the polite form of saying good-bye, and it is to be remembered that the "v" here is not pronounced. So it will be more like "Au re'oir", or as some will say "À re'oir".
"On va se revoir" follows this same pattern, it is said "On va se re'oir"

## Conversation

Here is the ending of a conversation between Pierre and Dennis
* Pierre: Alright Dennis, ben, faut je m'en va.
* Dennis: Ok Pierre, on va se revoir plus tard.
* Pierre: Ouais, soigne toi.
* Louisiana French
* 01 .
* 02 .
* 03 .
* 04 .
* 05 .
* 06 .
* 07
# (1) Collaborative Chemistry
## Description

One of my most positive learning experiences occurred in a Chemistry class. The class was required to work on a (titration) problem and then discuss their approaches to solving the problem.Answers varied and learners checked their assumptions and reached a broad consensus on a particular value as the answer.
The teacher was really good at explaining concepts and made the subject extremely exciting. class When writing this section: briefly describe your most positive learning experience. Think back to a time when you can say you really learned something. It might have been at school in a particular class, or at university in a particular tutorial, or while you were at work, or busy at home, or with friends in a completely different situation. (one or two short paragraphs)

## Motivating Factors

We were studying a school subject in preparation for public exams, and needed to understand the concepts to pass the exams. I also had a particular fascination for the subject.

## Factors which made this a positive experience

* The teacher's enthusiasm made the subject (chemistry) exciting.
* Having the opportunity to discuss our thinking with class-mates was really useful. The discussions often continued after class.

## Why these factors were important in making the experience so positive

* Chemistry can be boring if not presented in the right way.
* I could not always understand what the teachers were trying to get us to understand. Often, having the concept explained by someone else in the class (another learner) worked better.
* Having realised this, we were all more willing to discuss our understanding of things from various classes - less worried about being accused of copying, or getting other people to do our work for us. As a group, the class became more orientated towards really understanding the work, rather than just getting the homework done.

## Level and Location

Indicate which of: [ ] junior school [ ] high school [*] higher education [ ] a short course [ ] at work [ ] at home Other: ................ (explain)
This experience occurred during the early years of high school (age 14). while I was at high school in southern Africa in the early 1980s. The school was well resourced, but no computers or Internet.
# Economic Sophisms/148

<pagequality level="3" user="Zoeannl" />style="background: #ececec; text-align: left; padding-left: 0.5em; font-weight: bold;" class="table-rh"
THE TWO HATCHETS.
Template:GapMonsieur le Fabricant-Ministre,
I AM a carpenter to trade, as was St Joseph of old; and I handle the hatchet and adze, for your benefit.
Now, while engaged in hewing and chopping from morning to night upon the lands of our Lord the King, the idea has struck me that my labour may be regarded as national, as well as yours.
And, in these circumstances, I cannot see why protection should not visit my woodyard as well as your workshop.
For, sooth to say, if you make cloths I make roofs; and both, in their own way, shelter our customers from cold and from rain. And yet I run after customers; and customers run after you. You have found out the way of securing them by hindering them from supplying themselves elsewhere, while mine apply to whomsoever they think proper.
What is astonishing in all this? Monsieur Cunin, the Minister of State, has not forgotten M. Cunin, the manufacturer—all quite natural. But, alas! my humble trade has not given a Minister to France, although practised, in Scripture times, by far more august personages.
And in the immortal code which I find embodied in Scrip0ure, I cannot discover the slightest expression which could be quoted by carpenters, as authorizing them to enrich themselves at the expense of other people.
You see, then, how I am situated. I earn fifteen pence a
# Economic Sophisms/147

<pagequality level="3" user="Zoeannl" />style="background: #ececec; text-align: left; padding-left: 0.5em; font-weight: bold;" class="table-rh"The prudence of each would be enforced by the vigilance of all; and reform, confining itself to the regulation of external acts, and never going deeper than the skin, would fail to penetrate men's hearts and consciences. Such a society would remind us of one of those exact, rigorous, and just men, who are ready to resent the slightest invasion of their rights, and to defend themselves on all sides from attacks. You esteem them; you perhaps admire them; you would elect them as deputies; but you would never make them your friends.
But the two principles of morality I have described, instead of running counter to each other, work in concert, attacking vice from opposite directions. Whilst the economists are doing their part, sharpening the wits of the Orgons, eradicating prejudices, exciting just and necessary distrust, studying and explaining the true nature of things and of actions, let the religious moralist accomplish on his side his more attractive, although more difficult, labours. Let him attack dishonesty in a hand-to-hand fight; let him pursue it into the most secret recesses of the heart; let him paint in glowing colours the charms of beneficence, of self-sacrifice, of devotion; let him open up the fountains of virtue, where we can only dry up the fountains of vice. This is his duty, and a noble duty it is. But why should he contest the utility of the duty which has devolved upon us?
In a society which, without being personally and individually virtuous, would nevertheless be well ordered through the action of the economic principle of morality (which means a knowledge of the economy of the social body), would not an opening be made for the work of the religious moralist?
Habit, it is said, is a second nature.
A country might still be unhappy, although for a long time each man may have been unused to injustice through the continued resistance of an enlightened public. But such a country, it seems to me, would be well prepared to receive a system of teaching more pure and elevated. We get a considerable way on the road to good, when we become unused to evil. Men can never remain stationary. Diverted from the path of vice, feeling that it leads only to infamy, they would feel so much the more sensibly the attractions of virtue.
Society must perhaps pass through this prosaic state of transition, in which men practise virtue from motives of prudence, in order to rise afterwards to that fairer and more poetic region where such calculating motives are no longer wanted.
# Economic Sophisms/15

<pagequality level="4" user="Zoeannl" />style="background: #ececec; text-align: left; padding-left: 0.5em; font-weight: bold;" class="table-rh"deductions, if we can, in a light so clear, that truth and error must show themselves plainly, openly, and without disguise,—and that the victory, once gained, may remain on the side of restriction, or on that of freedom.
And here I must set down an essential observation.
Some extracts from this little volume have already appeared in the Journal des Économistes.
In a critique, in other respects very favourable, from the pen of M. le Vicomte de Romanet, he supposes that I demand the suppression of customs. He is mistaken. I demand the suppression of the protectionist régime. We don't refuse taxes to the Government, but we desire, if possible, to dissuade the governed from taxing one another. Napoleon said that "the customhouse should not be made an instrument of revenue, but a means of protecting industry." We maintain the contrary, and we contend that the customhouse ought not to become in the hands of the working classes an instrument of reciprocal rapine, but that it may be used as an instrument of revenue as legitimately as any other. So far are we—or, to speak only for myself, so far am I—from demanding the suppression of customs, that I see in that branch of revenue our future anchor of safety. I believe our resources are capable of yielding to the Treasury immense returns; and to speak plainly, I must add, that, seeing how slow is the spread of sound economic doctrines, and so rapid the increase of our budgets, I am disposed to count more upon the necessities of the Treasury than on the force of enlightened opinion for furthering the cause of commercial reform.
You ask me, then, What is your conclusion? and I reply, that here there is no need to arrive at a conclusion. I combat sophisms; that is all.
But you rejoin, that it is not enough to pull down—it is also necessary to build up. True; but to destroy an error, is to build up the truth which stands opposed to it.
After all, I have no repugnance to declare what my wishes are. I desire to see public opinion led to sanction a law of customs conceived nearly in these terms:—
Articles of primary necessity to pay a duty, ad valorem, of 5 per cent.
# Economic Sophisms/143

<pagequality level="3" user="Zoeannl" />style="background: #ececec; text-align: left; padding-left: 0.5em; font-weight: bold;" class="table-rh"We maintain that this force exists in society, and that God has placed it there. If it did not exist, we should be reduced, like Utopian dreamers, to seek for it in artificial arrangements, in arrangements which imply a previous alteration in the physical and moral conditution of man; or rather, we should conclude that the search was useless and vain, for the simple reason that we cannot understand the action of a lever without its fulcrum.
Let us try, then, to describe the beneficent force which tends gradually to surmount the mischievous and injurious force to which we have given the name of spoliation, and the presence of which is only too well explained by reasoning, and established by experience.
Every injurious or hurtful act has necessarily two terms: the point whence it comes, and the point to which it tends—the terminus a quo, and the terminus ad quem—the man who acts, and the man acted upon; or, in the language of the schoolmen, the agent and the patient.
We may be protected, then, from an injurious act in two ways: by the voluntary abstention of the agent; or by the resistance of the patient.
These two moral principles, far from running counter to each other, concur in their action, namely, the religious or philosophical moral principle, and the moral principle which I shall venture to term economic.
The religious moral principle, in order to ensure the suppression of an injurious act, addresses its author, addresses man in his capacity of agent, and says to him: "Amend your life; purify your conduct; cease to do evil; learn to do well; subdue your passions; sacrifice self-interest; oppress not your neighbour, whom it is your duty to love and assist; first of all be just, and be charitable afterwards." This species of moral principle will always be esteemed the most beautiful and touching, that which best displays the human race in its native majesty, which will be most extolled by the eloquent, and call forth the greatest amount of admiration and sympathy.
The economic moral principle aspires at attaining the same result; but addresses man more especially in the capacity of
patient. It points out to him the effects of human actions, and
# Economic Sophisms/149

<pagequality level="3" user="Zoeannl" />style="background: #ececec; text-align: left; padding-left: 0.5em; font-weight: bold;" class="table-rh"day, when it is not Sunday or holiday. I offer you my services at the same time as a Flemish carpenter offers you his, and, because he abates a halfpenny, you give him the preference.
But I desire to clothe myself; and if a Belgian weaver presents his cloth alongside of yours, you drive him and his cloth out of the country.
So that, being forced to frequent your shop, although the dearest, my poor fifteen pence go no further in reality than fourteen.
Nay, they are not worth more than thirteen! for in place of expelling the Belgian weaver at your own cost (which was the least you could do), you, for your own ends, make me pay for the people you set at his heels.
And as a great number of your co-legislators, with whom you are on a marvellously good footing, take each a halfpenny or a penny, under pretext of protecting iron, or coal, or oil, or corn, I find, when everything is taken into account, that of my fifteen pence, I have only been able to save seven pence or eight pence from pillage.
You will no doubt tell me that these small halfpence, which pass in this way from my pocket to yours, maintain workpeople who reside around your castle, and enable you to live in a style of magnificence. To which I will only reply, that if the pence had been left with me, the person who earned them, they would have maintained workpeople in my neighbourhood.
Be this as it may. Monsieur le Ministre-fabricant, knowing that I should be but ill received by you, I have not come to require you, as I had good right to do, to withdraw the restriction which you impose on your customers. I prefer following the ordinary course, and I approach you to solicit a little bit of protection for myself.
Here, of course, you will interpose a difficulty. "My good friend," you will say, "I would protect you and your fellow=workmen with all my heart; but how can I confer custom- house favours on carpenter-work? What use would it be to prohibit the importation of houses by sea or by land?"
That would be a good joke, to be sure; but, by dint of thinking, I have discovered another mode of favouring the children
of St Joseph; which you will welcome the more willingly, I
# Economic Sophisms/146

<pagequality level="3" user="Zoeannl" />style="background: #ececec; text-align: left; padding-left: 0.5em; font-weight: bold;" class="table-rh"It is not by monopolists, but by their victims, that monopolies are maintained.
In the matter of elections, it is not because there are parties who offer bribes that there are parties open to receive them, but the contrary; and the proof of this is, that it is the parties who receive the bribes who, in the long run, defray the cost of corruption. Is it not their business to put an end to the practice? Let the religious principle of morality, if it can, touch the hearts of the Tartuffes, the Cæsars, the planters of colonies, the sinecurists, the monopolists, etc. The clear duty of political economy is to enlighten their dupes.
Of these two processes, which exercises the more efficacious influence on social progress? I feel it almost unnecessary to say, that I believe it is the second; and I fear we can never exempt mankind from the necessity of learning first of all defensive morality.
After all I have heard and read and observed, I have never yet met with an instance of an abuse which had been in operation on a somewhat extensive scale, put an end to by the voluntary renunciation of those who profit by it.
On the other hand, I have seen many abuses put down by the determined resistance of those who suffered from them.
To expose the effects of abuses, then, is the surest means of putting an end to them. And this holds especially true of abuses like the policy of restriction, which, whilst inflicting real evils on the masses, are productive of nothing to those who imagine they profit by them but illusion and deception!
After all, can the kind of morality we are advocating of itself enable us to realize all that social perfection which the sympathetic nature of the soul of man and its noble faculties authorize us to look forward to and hope for? I am far from saying so. Assume the complete diffusion of defensive morality, it resolves itself simply into the conviction that men's interests, rightly understood, are always in accord with justice and general utility. Such a society, although certainly well ordered, would not be very attractive. There would be fewer cheats simply because there would be fewer dupes. Vice always lurking in the background, and starved, so to speak, for want of support,
would revive the moment that support was restored to it.