How to use Confucian culture to manage small and medium sized enterprises and promote long term deve

How do you gather people? Said wealth. It means that wealth should be used to unite the common people.

Here "wealth" is the "means", and bringing the common people together is the "end", which may be the spirit of Confucian philosophy. Confucianism does not mean that it does not emphasize profit, but that it should "take what is right" and not "forget what is right when it sees profit". Confucius said:

Rich and noble, people do what they want, not with their way, not everywhere. Confucius pursued all his life that "there is a Tao in the world", and this "Tao" is "the well-being of people", which is the goal pursued by Confucianism, but how to achieve this "goal" when human society enters the "modern" or "postmodern", I think perhaps it should be achieved by "all the most rational methods to continuously obtain profits" as a "means". In this situation where the "goal" is to improve the well-being of mankind and the "means" to make money by all the most rational methods, the spiritual realm of the entrepreneur will continue to sublimate.

The idea of "unity between man and nature" resolves the contradiction between man and nature.

Chinese Confucian philosophy may still be interesting for addressing the physical and mental lives of human society today. To this end, I would like to briefly talk about the significance of "Confucianism" to contemporary human society, and whether it has something to do with the shaping of China's entrepreneurial spirit.

Next, I will introduce the Confucian philosophy of "the unity of heaven and man", "the unity of man and me", and "the unity of internal and external", which may provide entrepreneurs with a way of thinking about the problem from a macro perspective.

Why do "ecological problems" occur on our planet?There may be many reasons, but the destruction of the earth's natural environment by human beings is the main cause of the current ecological problems. The occurrence of such a situation cannot but be said to have nothing to do with the traditional view of "dichotomy between heaven and man" in Western philosophy, that is to say, the Western cultural tradition has long regarded the relationship between the spiritual world and the material world as independent and unrelated external relations, and its mode of thinking is based on the independent duality of "mind" and "matter", and "nature" can not be considered for the needs of "man"; The conquest of "nature" does not have to take into account the living conditions of "man".

However, the Chinese Confucian mindset is fundamentally different, believing that the study of "heaven" (天道) cannot but involve "human" (human); In the same way, the study of "man" cannot but involve "heaven". Most of the important thinkers of Confucianism in China have inherited and exerted this idea of "the unity of heaven and man". Zhu Xi said:

Heaven is man, and man is heaven. The first birth of man is obtained from heaven; If this person is born, then the sky is in the man. This means that "man" and "heaven" have an inseparable internal relationship, because "man" is produced by "heaven" and is a part of "heaven"; However, once "man" is created, "heaven" must be manifested by "man", and "man" has the responsibility to protect "heaven".

Therefore, "people" should not only "know the sky", but also "fear the sky". Nowadays, people only talk about "knowing the sky", but they don't know that they should have some reverence for the "sky". However, Confucianism believes that "knowing the sky" and "fearing the sky" are unified, and "knowing the sky" without "fearing the sky" will regard the "sky" as a dead thing, and not understanding that the "sky" is an organic and endless pandemic ("Tianxingjian, the gentleman is self-reliant").

The core thinking of the golden mean is that when you want to go extreme in one direction, you must put a weight in the opposite direction to maintain balance, otherwise the balance of the system will only derail and roll over once it collapses.

This essentially comes from the dichotomy of the I Ching, which is not about maintaining mediocrity, but about a way to climb to the top more easily, and not about promoting some simple value of benevolence. For example, if you are too capable, you will be jealous, so you must be humble in your attitude, so as not to be hated more and more and eventually invite trouble.

In Marx's tone, it is how to maintain the balance of the system and continuously produce quantitative changes on the premise of avoiding qualitative changes. And if you want to produce a qualitative change, you have to abandon the weight of balance and go to the real extreme to produce a qualitative change.

Confucius's idea of benevolence was only a reflection of the Warring States environment at that time, because he felt that if those violent people continued to develop more vigorously on the bloody road, the world would be doomed, and it must be balanced by benevolence. However, the Qin Emperor believed that the continuous going to extremes and producing qualitative changes would lead to the collapse of the Warring States system and the war would disappear. But this is different from the environment of modern society.

In short, the ancestors' scholarship is broad and profound, but it is difficult to master, and it takes a lot of time to learn, and even the age makes it impossible to learn. It's better to look at Drucker's management, at least normal people can understand it. You don't have to learn the mean or something, let's change the tune.

Doing something, not doing something is for the mean!