【作者】 余海舰；

【导师】 徐仪明；

【作者基本信息】 湖南师范大学 ， 中国哲学， 2012， 博士

【摘要】 战国晚期的荀子既是一位哲学家,又是一位管理思想家,他作为先秦时期的最后一个大儒,面临着战国晚期的天下大乱的局面,促使他对管理问题进行了哲学性的思考,在他的管理哲学中既有天人论、人性论的雅观,又有明分论和礼法论的俗解,从而使他的管理哲学体系更加完善。本文写作思路则是沿着他的哲学观点,如天人关系论、人性论、明分论,来探讨管理的主体、管理的本质、管理的手段、管理的终极价值等问题。而这些问题的解决正是中国哲学“顺天应人”观念的重要体现。他的“明于天人之人”和“制天命而用之”的天人关系论突破了“天命论”的枷锁,使人成为管理的主体；他的天人关系有两个方向的联系。一个是由上而下的,即天对人的干预,荀子把它给断开了,否定人命天定的宿命论,这是天人之分；另一个是由下而上的,即人对天的主动性效仿,这是一个道德和治理结构的问题。道德问题是“天地之大德曰生”,就是说天地的最高德行使人获得生的权利,而不是给他们带来伤害,因此人道在道德层次上讲,必须通于天道。同时天尊地卑在启示人们合理有序的治理结构一定是贵贱有等、尊卑有序的等级结构,而不是绝对的平均和划一。他的“人之性恶,其善者伪也”的人性论标新立异,使管理在哲学层面上获得了存在理由。荀子显然跳出了孟子的束缚,站在社会的角度去讨论的人之善恶的问题,“凡古今天下之所谓善者,正理平治也；所谓恶者,偏险悖乱也。是善恶之分也已”。善,就是正理平治；恶,就是偏险悖乱。这个界定对于解开荀子人性论中“恶”的问题十分关键。这是一个伟大的转变,从个人道德修养之善向正理平治之善的转变在根本意义上为他的礼法论提供了存在的空间。从管理的角度来讲,把人性假定为“恶”是一个合理的认定,诚如荀子所言,如果人之性都是善的,人在本质上就可以内在性的归于“群居和一”的秩序,那何须圣王礼义之治?综观人类历史的发展历程,性善的假设只能是一种理想的道德主义,其对社会的治理是害大于弊的。而性恶的假定,可以导致“师法之化,礼义之道,然后出于辞让,合于文理,而归于治”。显然通过圣人之道,师法之化的功用,使社会之人出于辞让,合于文理,而归于治则很大程度上契合了历史的发展规律。他的“群居和一”的群观念,为管理设定了终极价值目标；“人生而有欲,欲而不得,则不能无求。求而无度量分界,则不能不争”,“争则乱,乱则穷”,荀子以性恶论为基础,论证了人的群形态生活就必须有对自我管理的需要,因为如果生活在群体之中,就必然会面对人性之恶与人不能脱离群而存在之间的矛盾,对这种矛盾的调和,就是人对自己立法,从而使管理得以产生；人虽然群居但是如果没有一定的行为规则,来调节人的共同生活,就会引起人的纷争,导致生活秩序的混乱,乱则不能形成合力,减弱人的生存能力,就不能胜物,也就失去了群居的可能性,正如康德所说：“人要为自己立法”,在荀子看来这个人为自己立的法就是：礼和法。通过礼法的调节,从而实现人的“和一”。“礼法”与“和一”是有对称关系的,人通过礼的教化,建立是非观念,使尊卑贵贱各有其等,既能够实现人与人之间的和,同时也会实现人自身的身心之和；通过法的强制作用,赏善罚恶,维持一个统一的组织结构,从而实现人的和一。他的明分论和礼法论为实现管理目的提供了合乎天人的管理方法论。荀子论明,综合了儒道两家的精髓,他的明就是能够体认天道。明就是不为物役而重己役物,明就是维护“谲德而定次,量能而授官”的等级制度,明就是言行合礼、是非不阿。明就是不蔽于天人。荀子之明还有维护因德因能而分的等级制度和善分是非的涵义。这是明较低层次的内容,也是实践性最强的部分,其主要在于“以礼分施,均遍而不偏”,“隆礼重法”,“赏贤使能”,“节用裕民”四个方面。他的礼法关系论主张：“隆礼重法则国有常”,“治之经,礼与刑”。荀子显然突破了礼法对立的传统观念,看到了礼法在管理中的地位和作用,“法不能独立,类不能自行”二者必须互为补充。但是荀子作为儒家的大师,必然把礼置于更重要的地位。他说：“人之命在天,国之命在礼”、“礼者,治辩之极也,强固之本也,威行之道也”等等,礼固然重要,但礼是靠什么来维持的?按照传统儒家的观点,礼是靠内在的道德信念维持的,在孔子为“仁”,在孟子为先天的良知良能。孔孟己善而人必善,是建立在人之性善的基础上的,按照这种方式管理国家可能会带来很大的问题,荀子认识到正人先正己的观念是单向的,不是双向的,己不正则人必不正,但己正不必然导致人之正,因此“故必将有师法之化,礼义之道,然后出于辞让,合于文理,而归于治”。荀子不但有“隆礼重法”的管理思想,而且创造性的用“义”的精神去统领礼法,使他的礼法观,既有传统的继承,又有独具慧眼的创新。荀子说：“义者循理”,在荀子看来,行义才能有理,理通方可致明,心明就可随机应变,既不重为惠又不重为暴,无论礼法都可引用而当。他的“以礼分施”的君道论,为管理的组织形式和组织伦理、管理境界提高、管理者的用人之道提供了具体的依据。“隆一而治”的组织结构：“君者,国之隆也；父者,家之隆也。隆一而治,二而乱”、“自古及今,未有二隆争重而能长久者”。因此为了实现组织的有序运行,只有消除“隆二争重”,形成一个稳定有力的权力中心,来协调指挥组织成员的行为,才能形成合力。“正宜谋利”的组织伦理：在荀子的思想中,非常重视作为王制的基础和原则的礼义制度,把符合礼制作为核心的国家管理伦理。把实现群居和一的礼制作为基本组织伦理,也就是实行王道之治。体现在具体到组织管理中就是管理不能仅仅为了管理者利益,同时也要重视被管理者利益。在荀子看来,有欲无欲或欲之多寡不是国家治乱的根本,因为“‘义’与‘利’者,人之所两有也”,这是由于人的本性决定的。治乱的关键在于能否正宜谋利,那么如何才能正宜谋利呢?他主张“身劳而心安,为之；利少而多义,为之。”也就是说,通过给百姓大众带来利益而获得利益,而不是通过巧取豪夺来获得利益就是正宜谋利。即“欲利而不为所非”,组织应当要获取利益,但绝不能为了获取利益而做出不符合道义的事。在具体实践中就表现在组织中的人“先义而后利者荣,先利而后义者辱”。“义立而王”的领导哲学：荀子认为“以德兼人者王,以力兼人者弱,以富兼人者贫,古今一也。”如何依靠德行去感化人呢?让员工景仰我们的名声,赞赏我们的德行,我们制定的制度体现着对人的尊重和关爱,使员工安其居、美其俗,对领导者“不知有之,亲而誉之”,而管理者需要做的就是德以持己则己修,德以应物则物遂,虽有内外之分,人己之别,莫不动静循理,这是他的外王进路；天的道德性下落到社会的管理问题上,就是人主的道德性,这是荀子管理哲学的根本出发点,“人主仁心设焉,知其役也,礼其尽也,故王者先仁而后礼,天施然也”,这就是他的内圣进路。“治生乎君子,乱生于小人”的用人哲学：荀子管理哲学与法家“凡治天下必因之利”和道家“道法自然”管理哲学重要的区别在于,他把治乱的基础归根于人,“治生乎君子,乱生于小人”,管理者的忧患,不在于是不是说任用贤人,而在于能不能真正地去任用了贤人。问题的关键还在于执行,口头上谈论任用贤人,行动上却有意无意地做屏退贤人的事,如可能够达到他的目的呢?所以荀子认为“能当一人而天下取,失当一人而社稷危”。一个国家或者一个组织的兴败存亡不在于法律或制度是多么的完善,而在于是否有真正的君子之治,做到知人善任。本文正是沿着荀子的思路,先由他的哲学观点谈起,把人的问题分析明白,这就是要成“明白人”;而后向管理层面落实,探讨他的明分论和礼法论在他的管理哲学中的地位和作用,这就是要做“明白事”。让“明白人”做“明白事”是本文关于荀子管理哲学的基本结论。更多还原

【Abstract】 Xunzi, who lived in the late Warring States period, is not only a philosopher, but also a management thinkers. As the last famous Confucians of the pre-Qin period, he faced with the late Warring States period great social disorder, so he think about the management issues with the philosophical thinking, his management philosophy not only includes the wisdom of relations between the Heaven and the human, theory of human nature, but also include the theory of "Ming fen" and "Li fa", so that his philosophy of management system are more perfect. In this paper, the writing thought is along his philosophical views, such as the heaven-human relationship theory, theory of human nature, to dicuss the management subject, management object, management means, management issues such as the ultimate value. The solution to these problems is an important reflect on the Chinese philosophy "Shuntian yingren "concept.His theory of "Know the difference between the heaven and the human " and "obey the heaven’s rule" broke the mandate of heaven worship, and let the human become the mainstay of management; his relations between the heaven and the human has two way connection. The first is a top-down tie which means the heaven can arrange the human’s life, Xunzi disconnect this kind of tie, he don’t believe it; the other is a down-up tie, namely the human should imitate the rule of heaven. this is a Ethical problem and governance structure problem. he think the most impotent role of the heaven is let the human to life comfortably, not to harm them. so this should to be a basic rule of the human management. At the same time, the order of the Heaven and the Ground show us a reasonable governance structure, that is the human must have different level in the social structure, rather than the absolute average and uniform.His "the human nature is evil, but can be good through learning " make the management has a philosophical ground. Xunzi is clearly out of the shackles of Mencius, standing in the society’s point of view to discuss the question of good and evil. The so-called goodness is order, the so-called evilness is disorder. This definition is key point to understand Xunzi’s theory. This is a great change, from the personal moral cultivation to Zhenglipingzhi good shift in the fundamental sense for his legal theory provided space. From the management perspective, the human nature assumption as " evil" is a reasonable determination, as Xunzi said, if people are good inherently, management will be not necessary. In the history of human development, nature hypothesis is only an ideal moralism, and is more harmful for human. Xunzi’s theory is largely agrees with the laws of historical development.His group concept for life, set the ultimate value goal Xunzi based on the evil nature, argues that people group life forms must be on self management needs, as if living in groups, is bound to exist with the evil of human nature and people cannot be separated from each other. the human must have their own legislation, so that management can be produced; although gregarious but if there is no certain rules of conduct, to regulate people living together, will cause people to dispute and reduce the survival ability, cannot win things, also lost the social possibilities, as Kant said:" the human should legislate for themselves", in Xunzi’s opinion legislation is: Ritual and law. Through the law regulation, so as to realize the human’s harmony."Li" and "Fa" is a symmetric relation on the ceremony, they establish concept of right and wrong, at the same time also will realize the human’s harmony, through the law enforcement action, reward the virtuous, maintain a unified structure, thereby realizing human’s harmony.His "Mingfen" theory and theory on the relation between Li and Fa achieve the purpose of providing a human management methodology. Xunzi’s theory of Ming Fen combines the key thought of Confucianism and Taoism, his Ming is able to recognize the Heaven.can keep the governance hierarchy. It is prescribed four lower levels of content, is also the most practical part, it mainly lies in the "Distribution on Li""depend on both Li and Fa","use the wisdoms","save for people" four aspects.His theory on the relationship between Li and Fa apparently broke the law against traditional values, he thinks that Li and Fa cannot be independent in the management; they must omplement each other. But Xunzi as an important man of Confucianism, he think Li has a more important role. Since Li is important, what should it rely on to maintain it? According to the traditional Confucian ideas, Li depends on inherent moral belief by, in Confucius, Mencius it is "benevolence". Confucianism are based on a good human nature foundation, in this way the management of state may cause great problems. Xunzi recognizes that the good behaviors of the leader mustn’t can make the people become positive, so we must use the combined ways of punishment and teaching them how to do things.Xunzi not only has the management thought of "Longlizhongfa", he also use the "Yi" spirit to guide them. It make his view has both the traditional inheritance and discerning innovation. Xunzi said:"Yi means reasonable ", in Xunzi’s view, if only we have the spirit of Yi, we can become wise in doing things.His leading theory of "Distribution on Li" provides specific basis for organizational forms, organizational ethics, improving management level and how to use the human recourses correctly.Only one leading center:in order to achieve the orderly operation of organization, the elimination of two control center is necessary. It will help to form a stable and effective power center, to coordinate the command members of the organization behavior.Organizational ethics of "making profit by the right way": in Xunzi’s thought, he put great attention on the foundations and principles of Li system look it as the core of the national management ethics. The realization of social and ritual as the basic organizational ethics also is the implementation of benevolent rule. That means the management not only for the managers’interests, but also should pay attention to people’s interests. In Xunzi’s view, the desire of benefit isn’t the key of governance, The key lies in whether we can make profit by the right way. That is to say, we should do things on the public benefits and interests, rather than through the robbery by force or trickery to obtain interests. The organization should have access to benefits, but never to get a benefit through unethical ways.on Xunzi, the philosophy and management had combined perfectly. His theory on relations between the Heaven and the human breakthrough the obstacle of destiny, and let the human become the controller of management; His theory on the nature of human, let us know why management is necessary for a good life; His theory on group harmony set a ultimate goal for management; His theory on "Ming fen " and "Li fa " achieves the purpose of providing a management methodology; His theory on leadership,"Yi li fen shi", points out the source and basis of authority.This article is written along Xunzi’s method, First I concern about his philosophical points, let us know "what is human being", which can help us to be a "wisdom";then we move the key things to real management, discussing his theory on "Ming fen" and "li fa" which can help us to know "what is the right things"The basic conclusion of Xunzi’s management philosophy is:"Let the wisdoms do the wise things"更多还原