儒家管理哲学的核心理念初探

儒家哲学的核心理念初探 摘要:儒家管理哲学在长期的封建政治管理实践中一直是居于主导地位的管理思想。儒家管理哲学一贯强调以人为全部管理活动的中心，以实施道德教化作为管理活动的首务，以“修、齐、治、平”为实现管理职能的基本途径。正是这些构成了儒家管理哲学有别于其他管理流派的核心理念。 关键词:儒家;管理哲学;核心理念。 关于儒家管理哲学在封建政治管理中的地位和作用，学界人士普遍认为，自儒家取得独尊之势以来，“历代封建统治者，不管他们个人有什么偏好，或尊法，或好佛，或崇道，但在治国的指导思想上，基本上都是以儒家管理哲学为主流的”[1]317;“在两千多年的中国封建社会中，从总体上看，还是„治世?多于„乱世?，„稳态' 多于?无序„，?常态„多于?变态„。因而，反映农业社会常态(稳态)运行规律的?治国之道„———儒家管理哲学，就无可争辩地成为社会管理的主导思想”[1]321。还有不少人认为，中国儒家管理思想在我国的管理史、哲学史、社会史、教育史和文化史中占有特殊地位，欲富国强兵，实非儒学莫能为。这些对儒家管理思想和管理哲学的评价，是符合中国两千多年封建政治管理实践的基本事实的。的确，中国历代封建统治者在治国安邦的指导思想上，基本上都是以儒家的管理哲学为主流;历朝历代的先贤，不管他们从什么立场和角度对儒家的管理思想作出选择、补充、阐释和发挥，基本上都是围绕儒家圣贤所提venture capital investment guarantee mechanisms, talents, positive for special funds, play to the guiding role of financial capital, leveraging features, evolving financial resources, capital, financial capital, protection of social capital into new patterns. 3 innovation environment, optimizing talent, create a good atmosphere. Departments at all levels to put science and technology innovation and talent working in the strategic position of priority development, and full play to the guiding role of Government, vigorously promote scientific and technological innovation and the preferential policies, mobilizing the entire society's awareness of innovation, stimulate creativity. Further open "service the green channel" for talent to provide efficient, convenient, quality service and allow all kinds of talents to focus on innovation, play to our strengths. County-level accreditation in recognition of work in a timely manner, contributing to talent and rewarding scientific and technological achievements to emerge, release patent awards grants, encourage patent applications, social forces are encouraged to set up science and technology awards, create an environment conducive to scientific and technological progress, technological innovation, talent and career policy environment, rule of law, market and social environment. Comrades, technological innovation, talent is a 出的几个不变的中心理念来进行。正是这几个一以贯之的理念，规定并指导着儒家管理思想的发展方向，体现出儒家管理思想与其他学派管理思想的本质区别，代表了儒家管理哲学的核心理念。本文试图对儒家管理哲学的核心理念作一探讨，以期对当今的政治管理实践提供思想借鉴。 一、为政在人:以人为全部管理活动的中心。 儒家认为，造成天下治乱的根本原因在人。正由于人心不古、人心不仁，故乱臣贼子纷起，整个社会陷入“君不君，臣不臣，父不父，子不子”的混乱之中。既然“天下无道”的根本原因在人，那么要使整个社会回复到“天下有道”，同样也离不开人。因此儒家十分重视人在政治管理活动中的地位与作用，把人视为全部管理活动的中心，围绕人这个中心来展开他们的管理思想和管理实践。儒家学说的开创者孔子首倡以“仁”为中心观念的管理思想，主张“仁者爱人”。按《说文》解:“仁，亲也，从人从二。”可见“仁”实际上是“二人”的复合字。这表明孔子将人以及人与人之间的关系作为自己管理思想的出发点。这里的“人”，既包括管理者即统治者，也包括被管理者。 关于管理者如何“爱人”，孔子提出“己欲立而立人，己欲达而达人，能近取譬”[2]雍也，“己所不欲，勿施于人”[2]颜渊。这就是推己及人的“忠恕之道”。看来，“仁”的不过是以本人为尺度，来调节本人与他人的关系，这里就包含了管理者与被管理者之间关系的基本。首先，孔子要求管理者把与自己相对而言的被管理者当作人来看待，主张关心人、爱护人，重视人的价值，反对“始作俑者”，反对venture capital investment guarantee mechanisms, talents, positive for special funds, play to the guiding role of financial capital, leveraging features, evolving financial resources, capital, financial capital, protection of social capital into new patterns. 3 innovation environment, optimizing talent, create a good atmosphere. Departments at all levels to put science and technology innovation and talent working in the strategic position of priority development, and full play to the guiding role of Government, vigorously promote scientific and technological innovation and the preferential policies, mobilizing the entire society's awareness of innovation, stimulate creativity. Further open "service the green channel" for talent to provide efficient, convenient, quality service and allow all kinds of talents to focus on innovation, play to our strengths. County-level accreditation in recognition of work in a timely manner, contributing to talent and rewarding scientific and technological achievements to emerge, release patent awards grants, encourage patent applications, social forces are encouraged to set up science and technology awards, create an environment conducive to scientific and technological progress, technological innovation, talent and career policy environment, rule of law, market and social environment. Comrades, technological innovation, talent is a “不教而杀”，认为这只是作为管理者的最起码的条件和要求。其次，孔子进一步主张管理者对被管理者要“富之”而后“教之”[2]子路，要“修己以安人”、 “修己以安百姓”[2]宪问，使“老者安之，朋友信之，少者怀之”[2]公冶长。可以看出，孔子是将管理活动视作己立、己达进而立人、达人的活动过程来加以阐释的。 孔子这种“贵人”思想，率先确立了人在管理活动中的中心地位。此后儒家的管理哲学始终沿着这个方向，把人作为管理的主要对象，一切管理活动都是围绕着“安人”和“安百姓”来展开的。生活在战国后期的荀子，以天道自然为基础，把天道运行和人事区分开来，认为人处于与天、地并参的地位。“天有其时，地有其财，人有其治，夫是之谓能参”[3]天论。人的职责是“制天命而用之”，利用天时地利来创造属于自己的文明和文化。人之所以能“自求多福”，能与天地参，是因为“水火有气而无生，草木有生而无知，禽兽有知而无义，人有气有生有知亦且有义，故最为天下贵”[3]王制。荀子认为人之贵，在于懂得利用道德建立起各级管理组织，懂得分工协作把大家的活动协调起来，将单个人的力量加以放大，懂得用“礼”来规范人们的思想行为和调整人与人的关系，促进社会整体的和谐发展。 在儒家思想家中，对孔子“贵人”思想作出重大发展的是孟子。孟子的管理思想主要体现在他的“仁政”学说中，而“仁政”学说的基础是“贵民”，即重视广大民众的力量对维护封建管理制度的作用[4]197。孟子一反西周时期一切政治经济制度都为贵族而设，贵族是国家管理的中心的观点，大胆提出“民为贵，社稷次之，君为轻，是故得乎丘venture capital investment guarantee mechanisms, talents, positive for special funds, play to the guiding role of financial capital, leveraging features, evolving financial resources, capital, financial capital, protection of social capital into new patterns. 3 innovation environment, optimizing talent, create a good atmosphere. Departments at all levels to put science and technology innovation and talent working in the strategic position of priority development, and full play to the guiding role of Government, vigorously promote scientific and technological innovation and the preferential policies, mobilizing the entire society's awareness of innovation, stimulate creativity. Further open "service the green channel" for talent to provide efficient, convenient, quality service and allow all kinds of talents to focus on innovation, play to our strengths. County-level accreditation in recognition of work in a timely manner, contributing to talent and rewarding scientific and technological achievements to emerge, release patent awards grants, encourage patent applications, social forces are encouraged to set up science and technology awards, create an environment conducive to scientific and technological progress, technological innovation, talent and career policy environment, rule of law, market and social environment. Comrades, technological innovation, talent is a 民为天子”[5]尽心下的思想。这一“民本”思想可以说是孟子管理思想的出发点。这句话的意思是说对于维护政治决策权来说，人民才是最重要最根本的力量，要取得民众的拥护才有国家最高决策权，才有君位;而失去人民的拥护，就失去政权，失去君位。因此对于维护整个国家最高决策权来说，人民的力量是首要的，政权是次要的，君主就更其次了。 孟子以“民本”思想为基础，发挥孔子的“富之”“教之”的管理思想，提出了自己的“仁政”管理思想。首先，孟子对“仁政”何以能够推行作了论证。他以“性善论”为出发点，认为“人皆有不忍人之心。先王有不忍人之心，斯有不忍人之政矣。以不忍人之心，行不忍人之政，治天下可运之掌上”[5]公孙丑上。“仁政”并非什么特别难的事情，管理者只需要从自己固有的“不忍人之心”出发，推己及人，“老吾老以及人之老，幼吾幼以及人之幼”[5]梁惠王上，这就是“仁政”。其次，孟子对“仁政”的管理模式作了严密的设计。第一步，他抓住人民的生产生活这个国家管理的中心问，站在“民”的立场对西周的井田制加以改造。在他看来，“民之为道也，有恒产者有信心，无恒产者无恒心”[5]滕文公上。民有恒产是整个社会稳定和发展的基本保证。为此，孟子设计道:“方里而井，井九百亩，其中为公田。八家皆私百亩，同养公田;公事毕，然后敢治私事。所以别野人也”[5]滕文公上;“不违农时，谷不可胜食也。数罟不入洿池，鱼鳖不可胜食也;斧斤以时入山林，材木不可胜用也。谷与鱼鳖不可胜食，材木不可胜用，是使民养生丧死无憾也。 venture capital investment guarantee mechanisms, talents, positive for special funds, play to the guiding role of financial capital, leveraging features, evolving financial resources, capital, financial capital, protection of social capital into new patterns. 3 innovation environment, optimizing talent, create a good atmosphere. Departments at all levels to put science and technology innovation and talent working in the strategic position of priority development, and full play to the guiding role of Government, vigorously promote scientific and technological innovation and the preferential policies, mobilizing the entire society's awareness of innovation, stimulate creativity. Further open "service the green channel" for talent to provide efficient, convenient, quality service and allow all kinds of talents to focus on innovation, play to our strengths. County-level accreditation in recognition of work in a timely manner, contributing to talent and rewarding scientific and technological achievements to emerge, release patent awards grants, encourage patent applications, social forces are encouraged to set up science and technology awards, create an environment conducive to scientific and technological progress, technological innovation, talent and career policy environment, rule of law, market and social environment. Comrades, technological innovation, talent is a 养生丧死无憾，王道之始也。五亩之宅，树之以桑，五十者可以衣帛矣。鸡豚狗彘之畜，无失其时，七十者可以食肉矣。百亩之田，勿夺其时，数口之家可以无饥矣。”[5]梁惠王上孟子认为，管理者如能把这种蓝图变为现实，就是王道的开始，然而也仅仅是开始而已。因国家的管理制度，不但要使人民有恒产，生产生活有充分保障，还应重视教化民众，使其“明人伦”。所以孟子接下来又对“仁政”管理模式作了第二步的设计:“谨庠序之教，申之以孝悌之义，颁白者不负戴於道路矣。七十者衣帛食肉，黎民不饥不寒，然而不王者，未之有也。”[5]梁惠王上也就是说，在“富之”的基础上还要进一步用道德理想来“教之”，使“父子有亲，君臣有义，夫妇有别，长幼有序，朋友有信”;“人伦明于上，小民亲于下”[5]滕文公上这样才能使全体民众都获得全面的健康的发展，造就出一个和谐完满的社会，才算是王道的完成。 总之，“人”在儒家管理哲学中始终是一个中心话题，全部儒家管理思想都紧密围绕着“安人”、“安百姓”来加以展开。故《礼记?中庸》有曰:“文武之政，布在方策。其人存，则其政举;其人亡，则其政息。”[6]一句话，“为政在人”[6]。 二、为政以德:以实施道德教化为管理活动的首务。 作为中国两千多年封建社会治道的主流，儒家思想从它产生起就一直倡导“为政以德”，主张用道德教化来感化百姓，从而达到有效的治理。孔子明确提出“道之以政，齐之以刑，民免而无耻;道之以德，齐之以政，有耻且格”[1]为政。在他看来，用道德教化来感动人心，venture capital investment guarantee mechanisms, talents, positive for special funds, play to the guiding role of financial capital, leveraging features, evolving financial resources, capital, financial capital, protection of social capital into new patterns. 3 innovation environment, optimizing talent, create a good atmosphere. Departments at all levels to put science and technology innovation and talent working in the strategic position of priority development, and full play to the guiding role of Government, vigorously promote scientific and technological innovation and the preferential policies, mobilizing the entire society's awareness of innovation, stimulate creativity. Further open "service the green channel" for talent to provide efficient, convenient, quality service and allow all kinds of talents to focus on innovation, play to our strengths. County-level accreditation in recognition of work in a timely manner, contributing to talent and rewarding scientific and technological achievements to emerge, release patent awards grants, encourage patent applications, social forces are encouraged to set up science and technology awards, create an environment conducive to scientific and technological progress, technological innovation, talent and career policy environment, rule of law, market and social environment. Comrades, technological innovation, talent is a 要比一味的惩罚效果更好。“为政以德，譬如北辰居其所，而众星拱之”[1]为政。孟子则更加明确地主张“贵王贱霸”，提倡以德服人的“王政”，反对以力服人的“霸政”。他说:“以力服人者，非心服也。力不赡也。以德服人者，中心悦而诚服也，如七十子之服孔子也”[5]公孙丑上。当齐宣王问及齐桓公、晋文公之事时，孟子毫不犹豫地回答:“仲尼之徒，无道桓、文之事者，是以后世无传焉，臣未之闻也”[5]梁惠王上。齐桓公、晋文公都是春秋霸主，孟子却声称“未之闻也”，其原因乃在于“仲尼之门，五尺童子羞称五霸，为其先诈力而后仁义也”[7]梁惠王章句上。汉儒董仲舒也强调:“教，政之本也;狱，政之末也”[8]。 需要指出的是，儒家虽然强调“为政以德”，但并不一味排斥“礼治”和“法治”的作用。 “礼”是西周时期用以调节“君子”即贵族之间的关系的一种不成文的行为规范，其作用介乎于“德”和“法”之间。孔子就主张“道之以德，齐之以礼”，认为在实施道德教化的同时，也要用“礼”来规范人们的行为。荀卿更是进一步主张德与礼、法、刑、赏并举。但是儒家始终强调“礼”、“法”的外在控制一定要与内在控制结合起来，并且以德治为主，辅之以礼治和法制，才能真正有效。礼与法必须通过道德教化最终“内化”为人们的自觉的信念和习惯，才有长久的稳定的效果。如果释德治而一味任法制，最终必定走向粗俗和野蛮，而粗俗和野蛮的管理是不会有长久的生命力的。 儒家所倡导的道德教化所以能行，是有一定的人性理论作为基础和出venture capital investment guarantee mechanisms, talents, positive for special funds, play to the guiding role of financial capital, leveraging features, evolving financial resources, capital, financial capital, protection of social capital into new patterns. 3 innovation environment, optimizing talent, create a good atmosphere. Departments at all levels to put science and technology innovation and talent working in the strategic position of priority development, and full play to the guiding role of Government, vigorously promote scientific and technological innovation and the preferential policies, mobilizing the entire society's awareness of innovation, stimulate creativity. Further open "service the green channel" for talent to provide efficient, convenient, quality service and allow all kinds of talents to focus on innovation, play to our strengths. County-level accreditation in recognition of work in a timely manner, contributing to talent and rewarding scientific and technological achievements to emerge, release patent awards grants, encourage patent applications, social forces are encouraged to set up science and technology awards, create an environment conducive to scientific and technological progress, technological innovation, talent and career policy environment, rule of law, market and social environment. Comrades, technological innovation, talent is a 发点的。如前所述，人是整个管理活动的中心，任何管理思想、理论都是以对人的本性的认识和理解作为前提的。在儒家那里，人性问题不仅仅是管理理论的必要前提，而且是整个管理活动的中心。儒家的思想家们在人性问题上都持“人性可塑”的主张。人性可塑，则道德教化能行。孔子率先提出“性相近也，习相远也”[2]阳货的观点，认为人人所禀受的天性是大体一致的，没有很大的分别，但是经过后天的习染，人与人之间便渐渐地拉开了差距，不再相近了。孔子虽然没有言及人性的善与恶，但是肯定了人的本性是可以通过后天的环境和教养来加以改变和塑造的。以后的儒家，虽在人性的善恶问题上有较大的分歧，但是人性可塑，相信人的本性经过塑染之后能达到善这一点上却是完全一致的。孟子以为人性中有仁、义、礼、智“四端”这四种根本的善，是人性所固有的，是不学而能、不虑而知的良能良知，是人之所以为人、人之所以异于禽兽的基本特征。仁义礼智之所以叫做“端”，是因为仅处于萌芽阶段，论其数目不过是“几希”，有待于放大和扩充。因此，道德教化的主要任务就是:“存其心”，“养其性”[5]尽心上。在孟子看来，性犹水也，决诸东方则东流，决诸西方则西流。若能扩而充之，则为君子;若丧失之、遮蔽之，则沦为小人。如果人人皆能扩充此四端，则人人皆可以为尧舜。孟子的性善论在儒家中占有很大优势，后来李翱、王阳明、王船山、戴东原等人对人性的看法，与孟子十分相近。 在人性问题上另一有代表性的观点便是荀子的“性恶论”，荀子说:“人之性，恶，其善者伪也。”[3]性恶人性都是好利多欲、自私自venture capital investment guarantee mechanisms, talents, positive for special funds, play to the guiding role of financial capital, leveraging features, evolving financial resources, capital, financial capital, protection of social capital into new patterns. 3 innovation environment, optimizing talent, create a good atmosphere. Departments at all levels to put science and technology innovation and talent working in the strategic position of priority development, and full play to the guiding role of Government, vigorously promote scientific and technological innovation and the preferential policies, mobilizing the entire society's awareness of innovation, stimulate creativity. Further open "service the green channel" for talent to provide efficient, convenient, quality service and allow all kinds of talents to focus on innovation, play to our strengths. County-level accreditation in recognition of work in a timely manner, contributing to talent and rewarding scientific and technological achievements to emerge, release patent awards grants, encourage patent applications, social forces are encouraged to set up science and technology awards, create an environment conducive to scientific and technological progress, technological innovation, talent and career policy environment, rule of law, market and social environment. Comrades, technological innovation, talent is a 利的，其中并无仁义的成分，所有的善都是经由后天的教化和训练获得的。人性虽本为恶，然而人有相当的聪明才智，可学而能，去恶返善，“化性起伪”。普通的人只要通过学习积累善的东西，达到“全之”、“尽之”的程度，也可以成为圣人。如果说孟子的观点代表了“性善可塑论”，那么荀子的观点可以说代表了“性恶可塑论”。 此外，在儒家的阵营里还有以告子为代表的“性无善无不善论”，以世硕为代表的“性有善有恶论”和以董仲舒为代表的“性未善论”等观点。无论这些观点之间的分歧有多大，它们都把理论的落脚点放在了如何塑造人性这个核心的问题上。在儒家看来，作出某种人性的判断固然重要，但更重要的在于如何改造和塑造人性———去恶扬善;管理活动不仅是对人性的顺应过程，而且是对人性的塑造过程。道德教化之所以能行，是因为人性是可塑的。 三、正己正人:以“修、齐、治、平”为管理的基本途径。 儒家既然主张以道德教化为管理活动的首务，不以外在的强行控制为重点，就必定带来一个相应的问题，即管理者怎样才能营造出一种人人向上，个个向善的社会效果呢,人性可塑，则后天的习染既可导人向善，也可导人向恶，那么在管理即在人性的塑造过程中如何排除可能的恶(包括先天的恶和后天的恶),儒家认为，解决这个问题的最有效的也是最好的途径莫过于“正己正人”，也就是说，管理者要管好他人，首先得管好自己;要引导他人为善，则自己首先应当成为道德上的楷模。在这里，“正己”是“正人”的前提条件，“正人”是“正己”的扩充和自然延伸。“正己”就是修己的内圣功夫，是己立、己达;“正venture capital investment guarantee mechanisms, talents, positive for special funds, play to the guiding role of financial capital, leveraging features, evolving financial resources, capital, financial capital, protection of social capital into new patterns. 3 innovation environment, optimizing talent, create a good atmosphere. Departments at all levels to put science and technology innovation and talent working in the strategic position of priority development, and full play to the guiding role of Government, vigorously promote scientific and technological innovation and the preferential policies, mobilizing the entire society's awareness of innovation, stimulate creativity. Further open "service the green channel" for talent to provide efficient, convenient, quality service and allow all kinds of talents to focus on innovation, play to our strengths. County-level accreditation in recognition of work in a timely manner, contributing to talent and rewarding scientific and technological achievements to emerge, release patent awards grants, encourage patent applications, social forces are encouraged to set up science and technology awards, create an environment conducive to scientific and technological progress, technological innovation, talent and career policy environment, rule of law, market and social environment. Comrades, technological innovation, talent is a 人”就是安人的外王功业，是立人、达人。欲达成理想的功业，“正己”即修身的功夫是根本，儒家始终把管理者的修身功夫视作治国安邦的根本。 《论语》记载:季康子曾经问政于孔子，孔子回答说“政者，正也。子率以正，孰敢不正,”[2]颜渊这就表明为政之道，关键在于正己，正己才能正人。 “其身正，不令而行;其身不正，虽令不从。”[2]子路管理者只有重视自身的道德修养，能够以身作则，才能够感化、影响和带动被管理者，取得上行下效的效果。因为“君子之德风，小人之德草。草上之风，必偃”[2]颜渊。管理者自身的品行和作风会对被管理者产生重要影响，是被管理者效法的榜样。正因为如此，孔子对管理者自身的德行修养作了非常多的阐述，比如“子绝四:毋意，毋必，毋固，毋我”[2]子罕，“仁者不忧，知者不惑，勇者不惧”[2]宪问;比如说君子有五行:“恭、宽、信、敏、惠。恭则不悔;宽则得众;信则任人焉;敏则有功;惠则足以使人”[2]阳货。 孟子进一步发挥了孔子的这些思想。他说:“人有恒言，皆曰，?天下国家。„天下之本在国，国之本在家，家之本在身”[5]离娄上;又说“君子之守，修其身而天下平”[5]尽心下。荀子也同样重视修身的作用，以修身为治国之本。他说:“请问为国,曰:闻修身，未尝闻为国也。君子仪也，民者景也，仪正而景正。君者盘也，民者水也，盘圆而水圆。”[3]君道儒家经典《中庸》有曰:“知斯三者(仁、智、勇)，则知所以修身;知所以修身，则知所以治人;知所以治人，则知所以治天下国家矣。”[6] venture capital investment guarantee mechanisms, talents, positive for special funds, play to the guiding role of financial capital, leveraging features, evolving financial resources, capital, financial capital, protection of social capital into new patterns. 3 innovation environment, optimizing talent, create a good atmosphere. Departments at all levels to put science and technology innovation and talent working in the strategic position of priority development, and full play to the guiding role of Government, vigorously promote scientific and technological innovation and the preferential policies, mobilizing the entire society's awareness of innovation, stimulate creativity. Further open "service the green channel" for talent to provide efficient, convenient, quality service and allow all kinds of talents to focus on innovation, play to our strengths. County-level accreditation in recognition of work in a timely manner, contributing to talent and rewarding scientific and technological achievements to emerge, release patent awards grants, encourage patent applications, social forces are encouraged to set up science and technology awards, create an environment conducive to scientific and technological progress, technological innovation, talent and career policy environment, rule of law, market and social environment. Comrades, technological innovation, talent is a 尤其可贵的是，作为“四书”之首的《大学》将上述思想作了进一步的深化和系统的总结，对修身与平治天下的关系以及修身的次第顺序都作出了严密的阐释和论证，使《大学》之道成了经典的管理之道。《大学》之道的主要精神体现为“三纲领” “八条目”。其中“三纲领”指“明明德”、“亲民”、“止于至善”，是人生最高的理想追求;“八条目”即指“格物”、 “致知”、“正心”、“诚意”、“修身”、“齐家”、“治国”、“平天下”，体现了达到人生最高理想境界的顺序与步骤。在“八条目”中，格物、致知、正心、诚意、修身谈的是个人的身心修养，是内圣的功夫;而齐家、治国、平天下则是将修身的功夫应用、延伸到治国安邦的大业上，是外在的功业。《大学》的作者把这八个环节环环相扣，八个步骤步步推进，使其构成了一个前后贯通的逻辑结构。在这个逻辑结构中，《大学》强调“物有本末，事有始终”[9],修身是一切的根本，身修而后家齐，家齐而后国治，国治而后天下平;反之身不修不可以齐其家，家不齐不可以治其国，国不治不可以平天下。“自天子以至于庶人，壹是皆以修身为本。其本乱而末治者否矣;其所厚者薄，而其所薄者厚，未之有矣。”[9] 关于“格物而后致知”，按朱熹的理解:“所谓致知在格物者，言欲致吾之知。在即物而穷其理也。盖人心之灵莫不有知，而天下之物莫有不理，……是以大学始教，必使学者即凡天下之物，莫不因其已知之理而益穷之，以求至乎其极。至于用力之久，而一旦豁然贯通焉，则众物之表里精粗无不到，而吾心之全体大用无不明矣。”[7]大学章句按朱注的意思，作为管理者，必须在已知的管理理念的指导下通过venture capital investment guarantee mechanisms, talents, positive for special funds, play to the guiding role of financial capital, leveraging features, evolving financial resources, capital, financial capital, protection of social capital into new patterns. 3 innovation environment, optimizing talent, create a good atmosphere. Departments at all levels to put science and technology innovation and talent working in the strategic position of priority development, and full play to the guiding role of Government, vigorously promote scientific and technological innovation and the preferential policies, mobilizing the entire society's awareness of innovation, stimulate creativity. Further open "service the green channel" for talent to provide efficient, convenient, quality service and allow all kinds of talents to focus on innovation, play to our strengths. County-level accreditation in recognition of work in a timely manner, contributing to talent and rewarding scientific and technological achievements to emerge, release patent awards grants, encourage patent applications, social forces are encouraged to set up science and technology awards, create an environment conducive to scientific and technological progress, technological innovation, talent and career policy environment, rule of law, market and social environment. Comrades, technological innovation, talent is a 具体的管理实践活动去探索和把握那普遍性一般性的规律，体会各种道德原则的意义和作用，认识道德修养与治国安邦的关系，从而提高修身与治国的自觉性。 关于“诚意”，《大学》指出:“所谓诚其意者，毋自欺也，如恶恶臭，如好好色，此之谓自谦，故君子必慎其独也。”[9]诚其意就是不要自己欺骗自己，以保持意志的纯洁专一。相反，“小人闲居为不善，无所不至，见君子而后厌然，掩其不善，而著其善”[9]。小人的“善”是伪装出来的，只能徒增虚伪。所以君子要做到表里如一，内不自欺，外不欺人，要特别注意“慎独”的功夫。因此，诚意者，就是要求管理者自觉把客观的道法准则内化为个人的自觉的道法行为，成为一种自然而然的习惯而不是徒有其表的作秀。 关于“正心”，《大学》指出:“身有所忿懥，则不及其正;有所恐惧，则不及其正;有所好乐，则不及其正;有所忧患，则不及其正。”[9]此言忿懥、恐惧、快乐、忧患，是人的四种情绪，如果任其放纵不加控制，就会使管理者失去判断是非善恶之能力，因为“心不在焉，视而不见，听而不闻，食而不知其味”[9]。故“正心”，就是要求管理者要稳定和克制自己的情绪，才不至于偏离正确道德原则和管理目标。 关于“修身”，《大学》指出:“人之其所亲爱而辟焉，之其所贱恶而辟焉。之其所畏敬而辟焉，之其所哀矜而辟焉，之其所敖惰而辟焉。”[9]这里的“辟”即“偏颇”之意。由于人们主观认识上的偏颇和主观情感上的好恶，在“修身”之中无法做到不偏不倚，就容易流于偏颇。因此，“修身”就是要求管理者要行为端正，真正以身作则，成为部属venture capital investment guarantee mechanisms, talents, positive for special funds, play to the guiding role of financial capital, leveraging features, evolving financial resources, capital, financial capital, protection of social capital into new patterns. 3 innovation environment, optimizing talent, create a good atmosphere. Departments at all levels to put science and technology innovation and talent working in the strategic position of priority development, and full play to the guiding role of Government, vigorously promote scientific and technological innovation and the preferential policies, mobilizing the entire society's awareness of innovation, stimulate creativity. Further open "service the green channel" for talent to provide efficient, convenient, quality service and allow all kinds of talents to focus on innovation, play to our strengths. County-level accreditation in recognition of work in a timely manner, contributing to talent and rewarding scientific and technological achievements to emerge, release patent awards grants, encourage patent applications, social forces are encouraged to set up science and technology awards, create an environment conducive to scientific and technological progress, technological innovation, talent and career policy environment, rule of law, market and social environment. Comrades, technological innovation, talent is a 的表率。 关于“齐家”，《大学》指出:“所谓治国必先齐家者，其家不可教而能教人者，无之。故君子不出家而成教于国;孝者，所以事君也;弟者，所以事长也;慈者，所以使众也”[9];“一家，一国兴仁;一家让，一国兴让;一人贪戾，一国作乱;其机如此”[9]。此所谓“孝”“弟”“慈”乃立家之根本，能真正实践孝、弟、慈之道的人，才算真正懂得了“齐家”。而治国之道不过是齐家之道的延伸:事君需孝，事长需弟，使众需慈，如此而已。 关于“治国平天下”，《大学》指出:“所谓平天下在治其国者:上老老而民兴孝，上长长而民兴弟，上恤孤而民不倍，是以君子有絜矩之道也”[9]。这实际上就是要求管理者发扬孔子一贯倡导的“忠恕之道”，自觉地接受伦理道德的约束，“民之所好好之，民之所恶恶之”[9],推己及人，以崇高的道德风范来影响、感召一般民众，最终达到治国平天下的目的。 以上八个环节，层层紧扣，步步推进。但核心的环节是“修身”，是前提和基础;而“齐家”、“治国”、“平天下”是目的和归宿。《大学》一再强调:修身为本。所谓齐家治国平天下，不过是修身功夫的自然延伸和扩充。管理者自身的道德水平提高了，思想品行端正了，自然可以做好民众的表率，把国家治理好。这种思想正好与《中庸》之道所主张的“知所以修身，则知所以治人;知所以治人，则知所以治天下国家”[6]的精神完全一致。无怪乎台湾学者、著名中国管理哲学专家曾仕强先生认为:所谓《大学》之道，实际上就是管理之道;中国venture capital investment guarantee mechanisms, talents, positive for special funds, play to the guiding role of financial capital, leveraging features, evolving financial resources, capital, financial capital, protection of social capital into new patterns. 3 innovation environment, optimizing talent, create a good atmosphere. Departments at all levels to put science and technology innovation and talent working in the strategic position of priority development, and full play to the guiding role of Government, vigorously promote scientific and technological innovation and the preferential policies, mobilizing the entire society's awareness of innovation, stimulate creativity. Further open "service the green channel" for talent to provide efficient, convenient, quality service and allow all kinds of talents to focus on innovation, play to our strengths. County-level accreditation in recognition of work in a timely manner, contributing to talent and rewarding scientific and technological achievements to emerge, release patent awards grants, encourage patent applications, social forces are encouraged to set up science and technology awards, create an environment conducive to scientific and technological progress, technological innovation, talent and career policy environment, rule of law, market and social environment. Comrades, technological innovation, talent is a 的管理哲学，就是《大学》以经之，《中庸》以纬之。《大学》和《中庸》以其微言大义集中体现了中国管理哲学的精义。 参考文献。 [1] 黎红雷。儒家管理哲学[M].广州:广东高等教育出版社， 1997. [2] 论语[M]?张立文。儒学精华:上。北京:北京出版社， 1996. [3] 荀况。荀子[M]?张立文。儒学精华:上。北京:北京出版社， 1996. [4] 刘云柏。中国古代管理思想[M].西安:陕西人民出版社， 1997. [5] 孟轲。孟子[M]?张立文。儒学精华:上。北京:北京出版社， 1996. [6] 子思。中庸[M]?张立文。儒学精华:上。北京:北京出版社， 1996. [7] 朱熹。四书章句集注[M].北京:中华书局， 1983. [8] 董仲舒。春秋繁露?精华[M]?张立文。儒学精华:上。北京:北京出版社， 1996. [9] 曾参。大学[M]?张立文。儒学精华:上。北京:北京出版社， 1996. venture capital investment guarantee mechanisms, talents, positive for special funds, play to the guiding role of financial capital, leveraging features, evolving financial resources, capital, financial capital, protection of social capital into new patterns. 3 innovation environment, optimizing talent, create a good atmosphere. Departments at all levels to put science and technology innovation and talent working in the strategic position of priority development, and full play to the guiding role of Government, vigorously promote scientific and technological innovation and the preferential policies, mobilizing the entire society's awareness of innovation, stimulate creativity. Further open "service the green channel" for talent to provide efficient, convenient, quality service and allow all kinds of talents to focus on innovation, play to our strengths. County-level accreditation in recognition of work in a timely manner, contributing to talent and rewarding scientific and technological achievements to emerge, release patent awards grants, encourage patent applications, social forces are encouraged to set up science and technology awards, create an environment conducive to scientific and technological progress, technological innovation, talent and career policy environment, rule of law, market and social environment. Comrades, technological innovation, talent is a