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Strategic Management A Dynamic Perspective Concepts 2nd Edition Carpenter Test Bank
Strategic Management A Dynamic Perspective Concepts 2nd Edition Carpenter Test Bank
Name___________________________________
MULTIPLE CHOICE. Choose the one alternative that best completes the statement or answers the question.
2) Change leaders are consistently able to do all of the following except ________. 2)
A) decrease the pace of product cycles B) raise industry standards
C) develop new markets D) develop new technologies
Answer: A
Explanation: A)
B)
C)
D)
3) When a threat is identified in an early stage, the most appropriate competitor-response strategy is 3)
________.
A) absorption B) shaping C) containment D) neutralization
Answer: C
Explanation: A)
B)
C)
D)
4) Which of the following is not one of the possible reasons that late movers survive? 4)
A) they are protected by government regulation
B) they have extensive cash reserves
C) they have an oligopolistic industry position
D) the existence of a highly competitive market
Answer: D
Explanation: A)
B)
C)
D)
1
5) Increasingly, competitive advantage results from the ability to manage change and harness the 5)
resources and capabilities consistent with ________ strategies.
A) revolutionary B) late-mover
C) dynamic D) first- or second-mover
Answer: D
Explanation: A)
B)
C)
D)
6) If a regional firm wants to grow into a premier national company, all but which of the following 6)
might be in its sequence of activities?
A) enter into adjacent regional markets
B) rapidly expand through acquisitions funded by increasingly valuable stock price
C) develop differentiators designed to build brand awareness
D) sell off parts of the company that are profitable
Answer: D
Explanation: A)
B)
C)
D)
7) In the financial services industry, rescaling has been accomplished mostly through ________. 7)
A) convergence B) reorganizations
C) mergers and acquisitions D) focusing on one or two products
Answer: C
Explanation: A)
B)
C)
D)
9) An important insight from the value net model is that the same player might ________. 9)
A) be a winner and a loser in the same transaction
B) be a competitor in some interactions but a complementor in others
C) be the industry leader one year and at the bottom of the industry the next year
D) grow and compress in the same timeframe
Answer: B
Explanation: A)
B)
C)
D)
2
10) The ________ has not opened up new temporal and geographic accessibility for many businesses. 10)
A) dry cleaning industry B) grocery store industry
C) airline industry D) Internet
Answer: A
Explanation: A)
B)
C)
D)
11) Examples of industry convergence include all but which of the following? 11)
A) entertainment and communications
B) wireless communications and photography
C) computing and entertainment
D) airline and rail
Answer: D
Explanation: A)
B)
C)
D)
12) Which of the following is a characteristic of new entrants' disruptive strategies? 12)
A) These firms emphasize product standardization.
B) These new models are easily imitated.
C) These firms can take away market share.
D) These firms start out as high-margin businesses.
Answer: C
Explanation: A)
B)
C)
D)
13) A graphical depiction of how a firm and major groups of its competitors are competing across its 13)
industry's factors of completion is referred to as the ________.
A) strategy life cycle B) industry learning curve
C) value curve D) four-actions framework
Answer: C
Explanation: A)
B)
C)
D)
14) Several uses have emerged from the technology developed by credit card companies. Which is not 14)
one of these uses?
A) hotel keys B) library cards
C) national park admission cards D) employment identification badges
Answer: C
Explanation: A)
B)
C)
D)
3
15) In the context of a firm's industry evolution, arenas must fit with all but which of the following? 15)
A) resources B) dynamic capabilities
C) capabilities D) customer base
Answer: D
Explanation: A)
B)
C)
D)
16) A value chain is the sequential steps of value-added activities that are necessary to create ________. 16)
A) low-cost alternatives to the products of industry leaders
B) a product or service that is used by the end consumer
C) a competitive advantage in a crowded industry
D) differentiation among industry leaders
Answer: B
Explanation: A)
B)
C)
D)
17) A new-market disruption that significantly changes the industry value curve by disrupting the 17)
expectations of customers by vastly improving product performance is referred to as ________.
A) hybrid B) low-end disruption
C) mid-term disruption D) high-end disruption
Answer: D
Explanation: A)
B)
C)
D)
18) Which of the following is not a characteristic mindset of new-market creation? 18)
A) emphasizes efficient operation of the traditional business model
B) looks across strategic groups and industry segments
C) emphasizes substitutes across industries
D) emphasizes redefinition of buyers' preferences
Answer: A
Explanation: A)
B)
C)
D)
19) With ________ options, serving markets on two continents by building two plants instead of one 19)
gives a firm the option of switching production from one plant to the other as conditions dictate.
A) flexibility B) waiting-to-invest
C) learning D) growth
Answer: A
Explanation: A)
B)
C)
D)
4
20) Revolutionary strategies can be created by searching for industries that have opportunities to 20)
benefit from increases in ________.
A) technological advances B) public awareness
C) population D) economies of scale
Answer: D
Explanation: A)
B)
C)
D)
21) A firm can redefine its arena by doing all but which of the following? 21)
A) spearheading industry convergence
B) changing the temporal or geographic availability
C) diversify its products
D) imagining the total possible market rather than the served market
Answer: C
Explanation: A)
B)
C)
D)
22) Anticipating change means foreseeing all of the following except ________. 22)
A) the appearance of global markets B) the impact of natural resources
C) the development of new market segments D) the emergence of conflicting technologies
Answer: B
Explanation: A)
B)
C)
D)
24) When a firm uses the ________ strategy, it identifies and acquires new entrants or establishes an 24)
alliance with them.
A) shaping B) absorption C) containment D) annulment
Answer: B
Explanation: A)
B)
C)
D)
5
25) In reality, most newcomers adopt some combination of ________ and ________ disruption 25)
strategies.
A) new-market; low-end B) new-market; high-end
C) mid-term; high-end D) new-market; mid-term
Answer: A
Explanation: A)
B)
C)
D)
27) Types of revolutionary strategies that can introduce major disruption into an industry include all 27)
except ________.
A) reconsidering the market B) reconceiving a product or service
C) reconfiguring the value chain D) rescaling the industry
Answer: A
Explanation: A)
B)
C)
D)
28) Industry convergence occurs when two distinct industries evolve toward a(n) ________. 28)
A) exclusive business relationship with each other
B) split that forms four industries
C) single point where old industry boundaries no longer exist
D) competitive position where each benefits from the existence of the other
Answer: C
Explanation: A)
B)
C)
D)
29) Research suggests that revolutionary strategies that can introduce dynamic change tend to fall into 29)
one of three categories that include all except ________.
A) hybrid B) low-end disruptions
C) high-end disruptions D) mid-term disruptions
Answer: D
Explanation: A)
B)
C)
D)
6
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complex of personal attributes ethical and spiritual. In the later
Carthaginian religion, the personal deities are clearly distinguished
from the mere nature-powers, such as the sun, earth, and moon; and
this important distinction may have arisen long before the date of the
document that proves it.107.3
Of the Hittite gods we may say this much at least, that the
monuments enable us to recognise the thunder-god with the
hammer or axe, and in the striking relief at Ibreez we discern the
form of the god of vegetation and crops, holding corn and grapes.
The winged disk, carved with other doubtful fetich-emblems above
the head of the god who is clasping the priest or king on the Boghaz-
Keui relief, is a solar emblem, borrowed probably from Egyptian
religious art. And the Hittite sun-god was invoked in the Hittite treaty
with Rameses II.108.1 Whether the mother-goddess was conceived
as the personal form of Gaia is doubtful; her clear affinity with Kybele
would suggest this, and in the Hittite treaty with Rameses II.
mentioned above, the goddess Tesker is called the Mistress of the
Mountains, the express title of the Phrygian Mother, and another “the
Mistress of the Soil.”108.2 Yet evidently the Hittite religion is too
complex to be regarded as mere nature-worship: the great relief of
Boghaz-Keui shows a solemn and elaborate ritual to which doubtless
some spiritual concepts were attached.
As regards the original ideas underlying the cults of those other
Anatolian peoples who were nearer in geographical position and
perhaps in race to the Aegean peoples, we have no explicit ancient
records that help us to decide for the second millennium. For some
of these various communities the goddess was, as we have seen,
the supreme power. The great Phrygian goddess Kybele is the cult-
figure of most importance for our purpose, and it is possible to divine
her original character with fair certainty.108.3 In her attributes,
functions, and form, we can discern nothing celestial, solar or lunar;
she was, and remained to the end, a mother-goddess of the earth, a
personal source of and life of fruits, beasts, and man: her favourite
haunt was the mountains, and her earliest image that we know, that
which the Greeks called Niobe on Mount Sipylos, seems like a
human shape emerging from the mountain-side: she loved also the
mountain caverns, which were called after her κύβελα; and
according to one legend she emerged from the rock Agdos, and
hence took the name Agdestis. The myth of her beloved Attis is clear
ritual-legend associated with vegetation; and Greek poetry and
Greek cult definitely linked her with the Greek Gaia. We gather also
from the legend of Attis and other facts that her power descended to
the underworld, and the spirits of the dead were gathered to her;109.1
hence the snake appears as her symbol, carved as an akroterion
above her sepulchral shrine, where she is sculptured with her two
lions at Arslan Kaya—“the Lion Rock in Phrygia”;109.2 and her
counterpart, the Lydian Mother Hipta, is addressed as χθονίη.109.3
In all her aspect and functions she is the double of the great
Minoan mother-goddess described already, whose familiar animals
are the lion and the serpent, who claims worship from the mountain-
top, and whose character is wholly that of a great earth goddess with
power doubtless reaching down to the lower world of the dead. Only
from Crete we have evidence which is lacking in pre-Aryan Phrygia
of the presence of a thunder or sky-god by her side.109.4
Turning our attention now to the early Hellenic world, and to that
part of its religion which we may call Nature-worship, we discern
certain general traits that place it on the same plane in some
respects with the Mesopotamian. Certain of the higher deities show
their power in certain elemental spheres, Poseidon mainly in the
water, Demeter in the land, Zeus in the air. But of none of these is
the power wholly limited to that element: and each has acquired, like
the high gods of Assyria and Babylon and Jahwé of Israel, a
complex anthropomorphic character that cannot be derived, though
the old generation of scholars wearily attempted to derive it, from the
elemental nature-phenomenon. Again, other leading divinities, such
as Apollo, Artemis, Athena, are already in the pre-Homeric period, as
far as we can discern, pure real personalities like Nebo and Asshur,
having no discoverable nature-significance at all. Besides these
higher cults, we discern a vast number of popular local cults of
winds, springs, rivers, at first animistically and then
anthropomorphically imagined. So in Mesopotamia we find direct
worship of canals and the river. Finally, we discern in early Hellas a
multitude of special “functional” divinities or heroes, “Sondergötter,”
like Eunostos, the hero of the harvest: and it may be possible to find
their counterparts in the valley of the Euphrates.110.1 We have also
the nameless groups of divine potencies in Hellas, such as the
Πραξιδίκαι, Μειλίχιοι, these being more frequent in the Hellenic than
in the Mesopotamian religion, which presents such parallels as the
Annunaki and the Igigi, nameless daimones of the lower and upper
world: and these in both regions may be regarded as products of
animism not yet developed into theism.
But such general traits of resemblance in two developed
polytheisms deceive no trained inquirer; and it would be childish to
base a theory of borrowing on them. What is far more important are
the marked differences in the nature-side of the Greek polytheism,
as compared with the Sumerian-Babylonian. In the latter, the solar-
element was very strong, though perhaps not so omnipresent as
some Assyriologists assure us. On the contrary, in the proto-Hellenic
system it was strikingly weak, so far as we can interpret the
evidence. The earliest Hellenes certainly regarded the Sun as a
personal animate being, though the word Helios did not necessarily
connote for them an anthropomorphic god. But the insignificance of
his figure in the Homeric poems agrees well with the facts of actual
cult. As I have pointed out in the last volume of my Cults,111.1 it was
only at Rhodes that Helios was a great personal god, appealing to
the faith and affections of the people, revered as their ancestor and
the author of their civilisation, and descending, we may believe, from
the period of the Minoan culture111.2 with which Rhodes was closely
associated in legend. And it appears from the evidence of legend
and Minoan art that sun-worship was of some power in the pre-
Hellenic Aegean civilisation. In the Mycenaean epoch he may have
had power in Corinth, but his cult faded there in the historic age
before that of Athena and Poseidon. The developed Hellene
preferred the more personal deity, whose name did not so obviously
suggest a special phenomenon of nature. And if he inherited or
adopted certain solar personages, as some think he adopted a sun-
god Ares from Thrace, he seems to have transformed them by some
mental process so as to obliterate the traces of the original nature-
perception.
Even more significant for our purpose is the comparison of the two
regions from the point of view of lunar-cult. We have sufficiently
noted already the prominence of the moon-god Sin in the Babylonian
pantheon, an august figure of a great religion: and among all the
Semitic peoples the moon was a male personality, as it appears to
have been for the Vedic Indians and other Aryan peoples. The
Hellenic imagination here presents to us this salient difference, that
the personal moon is feminine, and she seems to have enjoyed the
scantiest cult of all the great powers of Nature. Not that anywhere in
Greece she was wholly without worship.112.1 She is mentioned in a
vague record as one of the divinities to whom νηφάλια, “wineless
offerings,” were consecrated in Athens: she had an ancient place in
the aboriginal religion of Arcadia; of her worship in other places the
records are usually late and insignificant. The great Minoan goddess
may have attracted to herself some lunar significance, but this
aspect of her was not pronounced.
Here, then, is another point at which the theory of early Babylonian
influence in nascent Hellenic religion seriously breaks down. And in
this comparison of Nature-cults it breaks down markedly at two
others. The pantheon of Mesopotamia had early taken on an astral-
character. The primitive Hellenes doubtless had, like other peoples,
their star-myths; and their superstitions were aroused and
superstitious practices evoked by celestial “teratology,” by striking
phenomena, such as eclipses, comets, falling stars.113.1 But there is
no record suggesting that they paid direct worship to the stars, or
that their deities were astral personations, or were in the early period
associated with the stars: such association, where it arose, is merely
a sign of that wave of Oriental influence that moved westward in the
later centuries. The only clear evidences of star-cult in Hellenic
communities that I have been able to find do not disturb this
induction: Lykophron and a late Byzantine author indicate a cult of
Zeus Ἀστέριος in Crete, which cannot, even if real, be interpreted as
direct star-worship:113.2 at Sinope, a city of Assyrian origin, named
after the Babylonian moon-god, a stone with a late inscription
suggests a cult of Seirios and the constellations;113.3 and an Attic
inscription of the Roman Imperial epoch, mentions a priest of the
φωσφόροι, whom we must interpret as stellar beings.113.4 What,
then, must we say about the Dioskouroi, whom we are generally
taught to regard as the personal forms of the morning- and the
evening-star? Certainly, if the astral character of the great Twin-
Brethren of the Hellenes were provedly their original one, the general
statement just put forth would have to be seriously modified. But a
careful study of their cult does not justify the conventional view; and
the theory that Wide has insisted on113.5 appears to me the only
reasonable account of them, namely, that originally they were heroic
“chthonian” figures, to whom a celestial character came later to be
attached: it is significant that the astral aspect of them is only
presented in comparatively late documents and monuments, not in
Homer or the Homeric hymn, and that their most ancient ritual
includes a “lectisternium,” which properly belonged to heroes and
personages of the lower world.
Lastly, the nature-worship of the Hellenes was pre-eminently
concerned with Mother-earth—with Ge-meter, and this divine power
in its varied personal forms was perhaps of all others the nearest
and dearest to the popular heart: so much of their ritual was
concerned directly with her. And some scholars have supposed,
erroneously, I think, but not unnaturally, that all the leading Hellenic
goddesses arose from this aboriginal animistic idea. We may at least
believe this of Demeter and Kore, the most winning personalities of
the higher Hellenic religion. And even Athena and Artemis, whatever,
if any, was their original nature-significance, show in many of their
aspects and much of their ritual a close affinity to the earth-goddess.
But, as I have indicated above, it is impossible to find in the early
Mesopotamian religion a parallel figure to Ge: though Ishtar was
naturally possessed of vegetative functions—so that, when she
disappears below the world, all vegetation languishes—yet it would
be hazardous to say that she was a personal form of earth: we may
rather suspect that by the time the Semites brought her to
Mesopotamia from the West, she had lost all direct nature-
significance, and was wholly a personal individual.
Finally, the cleavage between the two groups of peoples in their
attitude towards the powers of nature is still further marked in the
evolution of certain moral and eschatologic ideas. The concept of a
Ge-Themis, of Earth as the source of righteousness, and of Mother-
earth as the kindly welcomer of the souls of the dead, appears to
have been alien to Mesopotamian imagination, for which, Allatu, the
Queen of the lower world, is a figure wholly terrible.
CHAPTER VII.
The Deities as Social-Powers.