论文总字数：38634字

摘 要

自从中国加入世界贸易组织，企业所面临的市场环境发生了巨大的变化。人力资源管理也随之更新，以适应市场变化。一直以来儒家思想对中国企业人力资源管理有深刻的影响，而西方人文主义也随着经济全球化被引入中国企业中。这篇论文就是探索这两种杰出思想所引起的冲突，通过对比这两种思想，分析两者在企业中所起的作用，进而提出一个更适用于中国企业的人力资源管理模式。

关键词：儒家思想；西方人文主义思想；人力资源管理

Contents

1. Introduction 1

2. Literature Review 1

3. Introduction to Confucianism and Western Humanism 2

3.1 Introduction of Confucianism 2

3.2 Introduction of Western Humanism 3

3.3 Comparison of Confucianism and Western Humanism 5

4. Conflicts and Integration of Confucianism and Western Humanism in Human Resource Management in Chinese Enterprises 6

4.1 Confucianism Ethics in HR Management in Chinese Enterprises 6

4.2 Humanism Ethics in HR Management in Chinese Enterprises 8

4.3 Conflicts Between Confucianism and Western Humanism 10

4.4 Integration of Confucianism and Western Humanism 11

5. Conclusion 14

Works Cited 16

1. Introduction

With the rapid economical development of our era, information explosion and technology innovation proceed at unprecedented speed, and the competitions among enterprises are increasingly fierce. To survive and win in this competitive world, enterprises need to pay more attention to scientific invention and technological innovation, which in turn rely greatly on the possession of most optimized human resources. Thus human resources or innovative and well-cultivated talents are playing a more important role in society. More and more enterprises realize that human resource management (HRM) is the core of the enterprise management. Under this background, enterprises have to focus on the reform of traditional human resource management. Some western ideology may need to be integrated into HRM practice in the enterprises.

There are two research aspects in this paper, the first one focuses on discussing the conflicts between Confucianism and western humanism in HRM in Chinese enterprises. The other one focuses on the integration of Confucianism and western humanism in HRM in Chinese enterprises. Both of these two aspects have given a suggestion of how to integrate Confucianism and western humanism in human resource management in Chinese enterprises.

2. Literature Review

In one of his books, Peter Drunker, considered by many as the father of modern management, said: “Management is about human beings. Its task is to make people capable of joint performance, to make their strengths effective and their weaknesses irrelevant. This is what organization is about, and it is the reason that management is the critical, determining factor.” (Drucker, 1990: 221)

In enterprises, people are offering their working hours, creativity and commitment to achieve certain goals, to produce certain goods and services. In that case, we can see people as human resources, who are the group of individuals and make up the workforce of an organization. Human resource is the most precious resource of enterprises because it has the potential for powerful creativity and can bring constant competitive advantage to enterprises.

The role of human resource management (HRM) is to hire, train and develop staff and to discipline or dismiss them when necessary. Through effective training and development, employees at enterprises achieve promotion and reach their full potential.

HRM system can be the source of organizational capabilities that allow enterprises to learn and capitalize on new opportunities. It ensures that the organization obtains and retains the skilled, committed and well-motivated workforce it needs and that equal opportunities are available to all and that an ethical approach to managing employees is adopted based on concern for people, fairness and transparency. It creates a climate in which productive and harmonious relationships can be maintained through partnerships between management and employees and where teamwork can flourish.

From the researches of the ancient, we know that Confucian thoughts put too much emphasis on the whole community, ignoring the individual requirements as a reasonable desire, thus causing social development to lack motivation and to long hover in the feudal agrarian economy of low quality and low levels of livelihood development, and eventually leading to the backward development in the modern times. When developing our traditional culture we must be vigilant, can not make the same mistake. Western humanism overemphasizes human conquest of nature, resulting in today’s environmental crisis, energy depletion, a direct impact on sustainable human development. Too much emphasis on various human desires and requirements, resulting in a variety of evil human natures, and causing social confusion, moral decline, brings to anxiety and fear. These phenomena are the adverse consequences of western humanism, which must be judged and evaluated scientifically.

3. Introduction to Confucianism and Western Humanism

3.1 Introduction of Confucianism

Developed from the teachings of the Chinese philosopher and educator Confucius (551-479 BC), Confucianism has been established as an undeniable, unofficial, but powerful system of moral, political and social principles governing nearly every aspect of Chinese life since the Han era (206 BC-AD 220). It is developed by Mengzi, Xunzi and other Chinese philosophers. The core of Confucianism is humanism, which rests on the belief that human beings are teachable, improvable and perfectible through personal and communal endeavor especially self-cultivation and self-creation. Some of the basic Confucian ethical concepts and practices are represented by five virtues: ren (humanity, benevolence),yi (righteousness), li (propriety), zhi (wisdom) and xin (trustworthiness).

Ren (humanity, benevolence) is an act of kindness with the inclination or tendency to help or do well to others. Yi (righteousness) is acting in an upright, moral way; Li (propriety) is the conformity to established standards of good or proper behavior or manners and appropriateness to the purpose or circumstances. Zhi (wisdom) means the quality or state of being wise; knowledge of what is true or right coupled with just judgment as to action; sagacity, discernment, or insight. Xin (trustworthiness) means the deserving of trust or confidence, and reliability. Among them, ren is the source of all virtues. It nurtures the inner character of the person and furthers his or her ethical maturation. Thus, if one side of Confucianism is the conformity and acceptance of social roles, the other side is the cultivation of conscience and character through education and reflection on one’s actions, as well as a lifetime commitment to character building (Berling, 1982: 5-7).

There are also five aspects of Confucian values: (a) hierarchy and harmony, the system of persons or things ranked one above another in a harmonious relation. (b) Group orientation, an introduction of guiding one in adjusting to new surroundings, employment, activity, or the like of a team. (c) guanxi networks (relationships), an emotional or other connection between people. (d) mianzi (face), the reputation and prestige of one’s outer part. (e) Time orientation, an introduction of guiding one in adjusting to new surroundings, employment, activity, or the like of time sense.

3.2 Introduction of Western Humanism

Humanism is a philosophical and ethical stance that emphasizes the value and agency of human beings, individually and collectively, and generally prefers critical thinking and evidence (rationalism, empiricism) over established doctrine or faith (fideism). The meaning of the term humanism has fluctuated, according to the successive intellectual movements which have identified with it. Generally, however, humanism refers to a perspective that affirms some notion of a “human nature”, sometimes contrasted with ant humanism.

German historian and philologist Georg Voigt used humanism in 1856 to describe the movement that flourished in the Italian Renaissance to revive classical learning; this definition won wide acceptance. During the French Revolution, and soon after in Germany, humanism began to refer to philosophies and morality centered on human kind, without attention to any notions of the divine.

Humanism is ultimately derived from the Latin concept humanities, and, like most other words ending in -ism, entered English in the nineteenth century. However, historians agree that the concept predates the label invented to describe it, encompassing the various meanings ascribed to humanities, which included both benevolence toward one’s fellow humans and the values imparted by bonze literate or humane learning. It is a group of philosophies and ethical perspectives which emphasize the value of human beings individually and collectively. It is an inescapable theme in western intellectual history. In fact, only a few intellectual trends do not present themselves as humanism. It combines sacred and secular interests. Humanism becomes a necessary topic because it allows higher ends for cultural activity. Secular dogmatism presents an irrational fear of religion, reducing it to the irrational state of existence. However, secular humanism understands it is not capable of providing a coherent basis for morality, which can only be anchored by metaphysical truths. For instance, a naturalistic worldview presents itself completely empty of moral boundaries, which becomes evident especially in various projects of eugenics throughout history. In a less sinister but similar vein, higher education focuses on technical training, emptying curriculum of anything resembling transcendence. Zimmerman observes that difficulty: the modern university teaches its students how to make money, but it is unable to make any ethical statement regarding the way people should spend it. Christian humanism is also important to face the attacks upon human dignity in a secularized world. Once a dogmatic secularism avoids dealing with metaphysical reality, jurisprudence faces an increasing difficulty in legitimizing the concept of human dignity. Regardless of the cosmological perspective that undergirds any given intellectual movement, the perennial questions of “what does it mean to be human” and “what does it mean to live the good life” must be dealt with.

3.3 Comparison of Confucianism and Western Humanism

Originally, they both came from the study of human nature in ancient times and both pay attention to human’s ethics and morals. Western humanism measures everything by human rationality and highlights personal freedom and natural rights. Confucianism has commonality with humanism in many aspects such as “the people are more important than the kings” and Confucianism is against absolute monarchy and dictatorship to advocate the “people-centered” principle. The core of Confucianism is humanism. We can see it both in Confucius teaching and Mengzi’s saying: “All people have a mind of compassion; all have a mind of shame and dislike; all have a mind of respect and reverence; all have a mind that distinguishes right and wrong. Humanity, righteousness, ritual, and wisdom are not instilled in us from outside.” The teachings of Confucius concern with humanistic values and the organization of social life. One of the basic Confucian ethical concepts is Ren, which is very close to the meaning of humanism. The teachings focus on the perfection of human conduct, cultivated in a social context through engaging and maintaining various sets of relationships with other people.

According to the definition of humanism, Confucianism differs in several ways, but it is still a form of humanism. One difference is within Chinese culture itself, and that is the concept of collectivism, which means the good thing of society and the community will be prior to the individual. It can also been seen in Confucianism the concept that individuals can only be defined by the sum of their Confucianism as Humanism relationships to the natural world, its inhabitants, and the universe.

The main difference is the internal tension of whether to accept or reject the existence of the supernatural; Confucius himself did not reject the supernatural, rather he chose to focus and emphasize the development of the natural world and humans’ role in that natural world. There was a conflict prevalent in the early years of Confucianism as to whether the governing force of nature, tian, has a heart and mind, as well as a will and intentions of its own. Reaching a compromise between the two, Confucianism could be labeled as a cosmological humanism, since it has such focus on the relationships between humans and the universe as a whole. Now that this paper has determined in what sense Confucianism is a humanistic philosophy.

4. Conflicts and Integration of Confucianism and Western Humanism in Human Resource Management in Chinese Enterprises

4.1 Confucianism Ethics in HR Management in Chinese Enterprises

China and the Confucian tradition face an especially significant challenge given the size of China’s population and the scale of her current efforts at modernization. HR is still a fairly new concept to China after the major economic reforms of the late twentieth century. Today, we can still trace the Confucian imprint in HR practices even in modern Chinese organizations. In fact, HR practice is more difficult to introduce or transplant than technical management. Confucianism ethics prescribes a lofty idea for the state. The governor is the father to his people and looks after their basic needs. We all agree that Confucian principles are the dominant input into the Chinese employer’s mind. Locket (1988) summarizes these key Confucius principles as (a) harmony in thought and relationships, (b) collectivism, (c) the importance of interpersonal relationships and (d) respect for hierarchy. Furthermore, Taylor (2005) proposes that HRM practices in China should be viewed relative to the characteristics inherent in Confucian principles. In doing so, management researchers and practitioners can take an initial step towards developing culturally applicable HRM practices for Chinese organizations.

The Confucian system is not officially in vogue in China today. Its legacy, however, continues to inform our understanding of organizations, the self and the nature and the relations between the two. Indeed, Confucian principles provide a base for most current organizational management practices in China and a number of other Asian countries, such as organizational bureaucracy, respect for seniority, rituals of etiquette and ceremony, and business relationships (Locket, 1988:475-496). With the normal system of business management in China, we can see the Confucianism ethics applied in enterprise HRM in the following aspects:

(a) hierarchy and harmony

Respect for hierarchy can be traced back to the Confucian principle of li (propriety) and wu lun (five hierarchical relationships). In the Confucian paradigm, social hierarchy and relations of subordination and superiority are considered natural and proper. In addition to the performance of assigned duties, filial submission, loyalty, decency and reciprocity are also required. According to wu lun, subordinates have a lifetime commitment to superiors. To the same degree, the subordinates’ welfare will be taken care of by the superiors by assumption.

(b) group orientation

Hofstede described Chinese culture as highly collectivistic as opposed to western individualistic culture. This cultural characteristic affects individuals and team dynamics in some contradictory ways. On one hand, the strong group orientation valued in China is reflective of Confucian doctrines that emphasize ties of kinship and close personal relationships. Individuals exist for the benefit of the group; group pressure is applied to ensure conformity through eliciting shame (losing face) and conflicts are generally handled through internal meditation rather than an external legal system.

(c) guanxi networks (relationships)

Luo summarized the essence and complexity of the guanxi networks in China: The Chinese word guanxi refers to the concept of drawing on connections in order to secure favors in personal relations. It is an intricate and pervasive relational network which the Chinese cultivate energetically and subtly. It contains implicit mutual obligation, assurance and understanding, and governs Chinese attitudes toward long-term social and business relationships. (Zhang Wenchangamp;Yu Weiying, 2007:43-51)

Since Confucius views ren (benevolence) as to love subordinates and zhi (wisdom) as to know subordinates, we may safely conclude that the former is the main factor in maintaining a harmonious relationship between superiors and subordinates. As a result of Confucian influences, Chinese organizations are likely to witness more hierarchically authoritative than democratic leadership and reciprocal interpersonal and humanitarian relationships between superiors and subordinates at work (Tang Renwu, 2003:86).

In Chinese organizations, offering one’s opinions without invitation is often interpreted as a lack of confidence in the manager or even as insubordinations, implying making the manager lose face. Chinese managers and employees tend to adhere to traditional values, such as maintaining harmony in the decision-making process, and are more likely to consult their superiors even for ordinary tasks. Chinese organizations often witness a lack of employee initiative in decision-making or empowerment. This can be partially explained by the influence of Confucianism on the traditional educational system, which advocates obedience and the absolute authority of teachers (Tang Renwu, 2003:92). As a result, Chinese employees often show less proactive participation with independent and critical thinking, which is consequently attributed to their lack of participation in decision-making. Generally, Chinese management is more indirect than western management. Being more past oriented than future oriented, Chinese managers tend to spend much more time than their western counterparts on the decision-making process.

4.2 Humanism Ethics in HR Management in Chinese Enterprises

Human is taken as the most important resource of enterprises in humanistic management. The theory advocates enterprises should emphasize on stimulating employees motivation, activity and creativity to carry out administrating activities. The core issue is to understand, to respect and to provoke people’s enthusiasm, in order to reach the aim that the staff and the enterprise should develop together. Humanism must be through with those basic issues, what the enterprise is, what an enterprise depends, and what an enterprise is for. That is “of the people”, “by the people” and “for the people”, so humanistic management is also called “3P management”.

As we understand, humanism ethics in enterprise HR management is that the unconditional respect for the dignity of every person is the foundation for interpersonal interaction, including any interactions taking place in enterprise contexts. Managing is traditionally viewed as the task of achieving predefined objectives effectively and efficiently. Surely, people need to be very useful in production processes in order for an enterprise to thrive. they need a place in the organization and to fulfill specific tasks.

In China, humanistic management is a brand new administration theory and method which rose up and began to prosper in 1980s. In the theoretic research and practicing progress, “humanistic management” has been generally talked about. Affection management, employees’ participation, self-administration, culture administration, education and training of the staff, such humanistic management methods have been generally adopted in many enterprises as well. The theoretic research of humanistic management is the foundation of its practicing and taking effect.

An enterprise is an aggregation organized by people. If there is no human, there is no enterprise. If an enterprise wants to make profit, first it has to effectively organize and manage the staff, and then through them to distribute and use materials. If there is no effective and talented staff, it won’t make any profit even with good equipment and sufficient capital, and what is worse, those people can even be the heavy load to the enterprise. “Of the people” means an enterprise must establish a highly dependable culture, fully trust people’s ability, put people to the center place, pay attention to explore and develop people’s potential at any time.

The way to achieve organization goal of humanistic management is to fully depend and make use of human resources, recognize persons with ability, protect them, stimulate their activity and creativity. Humanistic management attaches great importance to affection management. It exerts behavioral science to contribute to improving human relationship, and promoting employees attachment to the enterprise. Humanistic management stresses the participation of all the staff, makes them both the object and the principal part of management. That encourages employees to offer suggestions to the enterprise in all ways to enhance the decision-making level of the enterprise, and strengthen employees will and efficiency of performing decisions. Humanistic management calls on the employees to administrate by them. The managers authorize the employees to enjoy their own rights, information and knowledge so as to fulfill their assignments efficiently under the control of their own and achieve self-fulfillment. Humanistic management focuses on culture management. That is to create a fine corporate culture environment, to forge a common behavior model for the staff, cultivate a kind of positive corporate spirit, and try to unify the employees’ personal goals and the enterprise’s goal.

The symbol of successful humanistic management is the achievement of aims of both the enterprise and the staff. A traditionally defined enterprise is an economic organization. The rights of control and surplus demand belong to shareholders. The managing class substitute shareholders to exert administrative rights. The criterion of successful management directly shows the corporate profit in a short period or long time stock market price. In fact, it is the benefit of enterprise capital owners that is reflected. In an enterprise in which humanistic management is performed, the employees become the served objects by the managing performance. The criterion of successful management is not only up to whether the benefits of capital owners come true, but also to whether the personal goals of employees are achieved.

An enterprise with humanistic management will pay great importance to promote employees work and living qualities. They offer studying chances during working progress for the staff to make them make progress continuously. The focus of cultivation is not only to make them grasp some skills but also stress their self development and improvement. The enterprise helps the staff carry out profession life design to gain the harmonious unification of the development of both the enterprise itself and its employees. Many enterprises have established profit sharing system and various shareholdings stimulation, including employees holding shares plan, stocks holding and so on. That turns the “human based” management to a real payment stimulation.

As the environment issue is being attached great attention day by day, some enterprises begin to expand the “for the people” humanistic management idea from “interior human” to “exterior human”. They care about the public welfare of communities, protect resources and environment, combine the enterprises’ own economic aims and community development programming as well as the nation’s developing goal. According to the “green management” which is popular now, some measures taken by some overseas enterprises, such as to decrease environment pollution during producing progress, utilize recycled materials to pack up, produce natural foods and so on, those all reflect the humanistic management idea in a broad sense.

4.3 Conflicts Between Confucianism and Western Humanism

China’s 1978 open-door-policy initiated rapid economic development, and consequently exposed China to a practice of western management. However, many elements of traditional people management practices in China have remained steadfast against the influence of foreign management principles.

Westwood and Prosner (1997) highlight the resilience of traditional, culturally based, Chinese people management practices. They assert that these native practices are often viewed from a western perspective as interfering with the modernization of the Chinese workplace. Wang (1990) observes that a majority of research has focused on contrasting the cultural differences in Human Resource Management (HRM), rather than attempting to explore ways in which Chinese and western HRM practices might be integrated. Given the likelihood that Chinese management may remain an enduring feature of the Chinese workplace, further efforts must be made to appreciate the relative uniqueness of the Chinese work environment and find ways to reconcile emerging western HRM practices with this environment in an era of globalization.

The combination of the key Confucian values begins to draw out the unique features of Chinese culture and some of the characteristics on which Chinese and Western cultures most differ.

First, in dealing with the relationship between man and nature, the Confucian emphasize harmony between man and nature, stressing “Heaven”, while western humanists emphasize people’s desires, requirements as a starting point, the conquest of nature, predatory mode, and stress the concept of “struggle against Heaven”. “The Book of Changes” as the first of the Five Classics of Confucianism, reflecting the cultural connotation is “Heaven” spirit. With “Yi” further elaborated in this spirit, the main point of it is that people should carefully observe nature, understand nature, and comply with the nature. It is to show nature study and constantly improve people’s ability to survive, but people also need to be moderate in their moderate use of nature for the benefit of mankind, to achieve harmonious development between man and nature.

Second, the collective thoughts of Confucius as the norm in Confucianism are just like the individual norm in western humanism. One of the most important ideological concepts of Confucianism is that Confucius thinks highly of collective interest. Personal interests must be premised on the family as the core of the collective interest, and individual should take filial piety, and loyalty to the country should be taken as the basic value. Therefore, collectivism is the core value of Confucianism orientation. The Western humanism has more emphasis on the interests and rights of individuals, they emphasize individual freedom, the importance of personal struggle and the rights of individuals, and the rights of private property is inviolable, and sometimes it is even accepted to get personal gain at the expense of national interests.

Third, the Confucian believe ethical merits are more important than thinking intellects, while western humanism emphasizes natural science and reason. Confucian personality is good for the greatest objective, therefore attaching great importance to people’s moral perfection, emphasizing denying self and returning to propriety and that family is one of the most basic requirements of morality. And because China has a long time in farming economy period, the requirement for natural science and technology is not very high. The objective of the Confucian’s emphasis is not so much on the natural development of scientific knowledge as biased attention to people’s own character perfection. So the Confucian especially emphasize “Virtue,” which have a profound impact on Chinese society. Dong Zhongshu proposed that “their friendship did not do their profits,” the famous statement is to promote and facilitate the Confucian benevolence, which objectively formed the Chinese traditional ethics culture, and that has negative impacts on the development of the Chinese nation in the long run. Western humanists emphasize natural science knowledge from ancient Greece’s “virtue is knowledge” to modern Bacon’s “knowledge is power.” In the west, it formed a respect for knowledge and tradition of excellence. With the development of capitalist society in Europe, modern natural science in Europe also formed and developed, and promoted the development of natural philosophy. Emphasis on natural science and natural philosophy, rationality, they try to use science and reason to oppose dogmatism and feudal medieval theology and to liberate theology under the rule of man and nature.

4.4 Integration of Confucianism and Western Humanism

In the historical development of human science and culture，the east and the west have made their own contribution. Humanism has long been considered a basic feature of western culture and one of the elements, from the Renaissance to the pursuit of freedom, equality and personal liberation, and as the main spiritual resource humanism began to establish along with the industrial modernization of western society’s success. Humanism in western societies thrives and bears fruitful fruit, making the basic spirit of western culture. Correspondingly, the Confucian culture as the core of eastern cultures is also included human thinking.

In summary, both Confucianism and western humanism are people-centered, regard reality of life as a starting point, oppose or set aside theology, and adopt a positive attitude towards life.

First, Benevolence thought is the core of Confucian culture, while western humanism usually refers to the European Renaissance and religion against the feudal rule as the bourgeoisie thought theological system. The main idea is certainly real meaning of life, the joy of enjoying life requirements. It advocates personal liberation and personal freedom which believe in the great power that celebrates the perfection of humanity and lofty. Confucianism advocates benevolence doctrine, which shows a positive attitude towards life, social beings and interpersonal relationships. “The Analects of Confucius” was written for the people, and it sought to reach people. The spirit of life in it influenced generations of Chinese people with lofty ideals.

Second, western humanist theology from people opposed to the rule of departure and Foster’s rational spirit. The pursuit of real happiness in life and the restoration of various human rights have reflected the emerging bourgeoisie aggressive and optimistic spirit.

Third, in the treatment of human spirits outside world, Confucian attitude which is clearly taken hold and objectively affected Chinese atheist ideology. Confucianism emphasizes the reality of the world, above all, is not to endanger people’s normal life, and their survival is the standard to deal with things. These are valuable points of Confucianism. The western humanism is clearly opposed to theocratic oppression. They put God and human rights against each other and only overthrew the feudal theocratic rule, in order to completely liberate themselves.

It is worth noting that many aspects of HR practices as described above are changing as China steadily moves toward a market economy and adopts the technology hardware and management software. We emphasize the cultural assumptions underlying western management theories may make their applications less appropriate to Chinese organizations. For example, although most ideas on management and technology originated from the west and the developed nations in Europe and North America boast more efficient and competitive enterprises, the western style of management stresses “physical” or scientific principles too much and sometimes ignores the “human” factors, as in the so called “let the statistics have the final say” (Peng Jianfeng, 2003:45). Moreover, while the importance of the individual is emphasized in the west, the collective spirit is neglected. The implication points to a quite viable explanation for the HR-related challenges that western companies often face when operating in China. As increasing numbers of multinational corporations enter and invest in China’s markets, culture-oriented Chinese approaches to HR must be investigated. HR professionals need to play an increasingly crucial role in helping these multinational companies to localize their management practices.

Therefore, we contend that a comprehensive understanding of the cultural context in China will facilitate foreign organizations in the adaptation of their HRM and HR policies and practices in the Chinese environment. Although Chinese culture is evolving in the dynamics of changing economic, cultural and institutional contexts, the impact of Confucianism is likely to be sustained. When studying the economic miracles of Japan and the four Asian Tigers in the late 1980s, scholars have reached an agreement that the success of these countries is due to their ability to combine western technology with their traditional cultures and ideologies, especially Confucianism (Peng Jianfeng, 2003:52).

In fact, such practice of global management in local culture has been proposed for multinational organizations leveraging the culture to benefit their HR operations. Kiger (2003) recently reported that Motorola China successfully fulfilled recruitment tasks through an internal employee referral system by leveraging guanxi. Such practice may eventually evolve the culture toward an integrated system that combines all the advantageous strengths of two cultural systems.

5. Conclusion

This thesis aims to explore the conflicts from two dominate ideological systems: Confucianism and western humanism. Confucianism has made profound influence in human resource management in Chinese enterprises while western humanism has also been introduced into Chinese enterprises due to the economic globalization. By making comparison between those two ideological systems, this thesis analyzes the roles that Confucianism and western humanism play in human resource management in Chinese enterprises, and tries to propose a management mode that best fits the Chinese situations. Trying to combine both Confucianism and western humanism in Chinese enterprises is the best way of management and how to combine the two ideological systems effectively should be one of the major directions of future research. This is what we can learn from this research.

Confucianism and western humanism in human resource management in Chinese enterprises should become one of the major directions of future research. Progress will certainly depend on continued research and explorative practices. I hope there will be more researches like this which not only contributes to the further development of the field, but also implies healthier and more sustainable practices in management, both in China and in the rest of the world.

Works Cited

[1] Berling, J. A. “Confucianism”. Asian Religions. 1982(1): 5-7.

[2] Drucker, P. The New Realities. Mandarin: London, 1990.

[3] Kiger, P. J. “The China puzzle.” Workforce Management.2003 (1): 28-33.

[4] Lockett, M. “Culture and the Problems of Chinese Management.” Organization Studies.1988(4): 475-496.

[5] Taylor, R. “China"s human resource management strategies: The role of enterprise and government.” Asian Business and Management.2005 (1): 5­21.

[6] Wang, Z. M. Human resource management in China: Recent trends. Berlin: Walter de Gruyter, 1990.

[7] Westwood, R. I. and Prosner, B. Z. “Managerial Values Across Cultures: Australia, HongKong and the United States.” Asia Pacific Journal ofManagement.1997 (1):9-16.

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