以义为上义利观核心思想及其企业文化建设应用
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摘要
文章采用文献研究法,系统梳理义利观在企业管理实践中的应用研究。运用诠释学方法,在研读先秦儒家《四书》、《荀子》等经典著作的基础上,阐述了先秦儒家"以义为上"义利观核心思想主旨,分析"以义生利"、"以义制利"的道德追求对物质利益的生成和制约作用,指出经营理念上的见利思义、行为准则上的取之有义、经营效果上的先义后利是先秦儒家义利观思想的表现形态。针对企业义利对立的困境,提出"以义为上"现代企业文化命题,包括义思、义取、义先三层涵义,并探讨了"以义为上"现代企业文化建设的必要性和内容,认为确立中庸思维方法、建立利益相关者决策监管机制模式、实施文化建设工程是企业构筑"尚义"组织文化的有效途径。
The literature research method is used to systematically study the application of righteousness and benefit concept in the enterprise management practice. Based on the study of the classic works of the Pre-Qin Confucian Four Books and Xunzi, the core idea of 'righteousness as the first' in the viewpoint of righteousness and benefit is elaborated, and the formation and restraint function of ethical pursuit of the 'righteousness brings benefits' and 'righteousness constrain benefits' to the material interests are analyzed. Then,ideologies are figured out that thinking of righteousness at the sight of profits in business philosophy, taking righteous in the norm of behavior, benefits after righteousness in the business effect are the form of expression of 'righteousness as the first' concept of Pre-Qin Confucianism. Against the predicament of the company's confrontation between righteousness and profitability, the modern corporate culture proposition of 'righteousness as the first' is proposed in the article, including thinking righteousness, taking righteousness,righteousness first. The necessity and content of building a modern enterprise culture with 'righteousness as the first' is also discussed.The result shows the beliefs that establishing a method of moderate thinking, building a mode of decision-making supervision mechanism for stakeholders, and implementing cultural construction projects are the effective ways for enterprises to build 'advocating righteousness' organizational culture.
The literature research method is used to systematically study the application of righteousness and benefit concept in the enterprise management practice. Based on the study of the classic works of the Pre-Qin Confucian Four Books and Xunzi, the core idea of 'righteousness as the first' in the viewpoint of righteousness and benefit is elaborated, and the formation and restraint function of ethical pursuit of the 'righteousness brings benefits' and 'righteousness constrain benefits' to the material interests are analyzed. Then,ideologies are figured out that thinking of righteousness at the sight of profits in business philosophy, taking righteous in the norm of behavior, benefits after righteousness in the business effect are the form of expression of 'righteousness as the first' concept of Pre-Qin Confucianism. Against the predicament of the company's confrontation between righteousness and profitability, the modern corporate culture proposition of 'righteousness as the first' is proposed in the article, including thinking righteousness, taking righteousness,righteousness first. The necessity and content of building a modern enterprise culture with 'righteousness as the first' is also discussed.The result shows the beliefs that establishing a method of moderate thinking, building a mode of decision-making supervision mechanism for stakeholders, and implementing cultural construction projects are the effective ways for enterprises to build 'advocating righteousness' organizational culture.
引文
[1]彼得·圣吉著,郭进隆译.第五项修炼—学习型组织的艺术与实务[M].上海:上海三联书店,2002:1.
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[8]杨伯峻,蒋冀骋.左传[M].长沙:岳麓书社,1988:143.
[9]张觉.荀子译注[M].上海:上海古籍出版社,1995:532.
[10]赵薇.先秦儒家“义利观”与企业家社会责任[J].道德与文明,2013(2):147-151.
[11]朱熹.四书集注[M].海口:海南出版社,1992:264.
[12]朱贻庭.义利价值权重与治国价值方针选择—论儒家“重义”“由义”的执政治国义利观[J].道德与文明,2017(3):5-11.
[2]李维奇.白话国语[M].长沙:岳麓书社,1994:28.
[3]吕庆华.文化资源的产业开发[M].北京:经济日报出版社,2006:176.[4][美]罗宾·蔡斯.共享经济:重构未来商业新模式[M].杭州:浙江人民出版社,2015:197.
[5]马克思.马克思恩格斯全集(第2卷)[M].北京:人民出版社,1957:118-119.
[6]司马迁.史记·货殖列传[M].长沙:岳麓书社,1988:933.
[7]松下幸之助著,李菁菁译.自来水哲学—松下幸之助自传[M].海口:南海出版公司,2007:1-3.
[8]杨伯峻,蒋冀骋.左传[M].长沙:岳麓书社,1988:143.
[9]张觉.荀子译注[M].上海:上海古籍出版社,1995:532.
[10]赵薇.先秦儒家“义利观”与企业家社会责任[J].道德与文明,2013(2):147-151.
[11]朱熹.四书集注[M].海口:海南出版社,1992:264.
[12]朱贻庭.义利价值权重与治国价值方针选择—论儒家“重义”“由义”的执政治国义利观[J].道德与文明,2017(3):5-11.