企业家道德人格的内涵解析与作用机制

道德人格是行为主体在社会实践和企业经营管理活动中所形成的一系列道德心理特征和行为方式的总和.企业家的道德人格结构包括诚信、仁爱和进取三大维度.企业家道德人格的效应集中表现为开发下属的积极心理能力.道德人格通过认同、希望、积极情绪、乐观以及信任等关键心理过程影响员工的态度和绩效.     

企业家创租行为分析

企业家租金是指一项投资的事后价值（或支付流）和事前构成该投资的资源成本（或价值）之间的差异，它很难与特殊资源直接联系在一起，是与资源的特殊组合（组织、控制）相关的，是企业家生产性活动带来的，它与企业家对投资不确定性和风险性的洞察力成正比，是对企业家发现商机、把握风险、组合资源的特殊才能的补偿，是企业家资源的报酬，是不均衡概念。企业家寻租是以企业资源及其组合为基础的，与一般意义上的个人寻租不同，它不只是单纯分配范畴的逐利行为，还包括企业家出于个人目的的企业家创租过程。企业家创租是一个抽象的过程，作…     

现代管理中的“人本”理念

现代人本精神对个体素质的要求,除了传统人本精神中的乐道精神、和合精神、笃行精神外,还需具备强烈的忧患精神、竞争精神和创新精神。　　现代“人本”理念与传统“人本学”存在着一些区别和差异。现代“人本”理念在对个体素质的要求,以及“以人为本”的管理理论和管理模式方面都发生了一些新的变化。现代“人本”理念的内容不仅包括尊重人,而且包括使用人;不仅包括满足人的生存需要,而且包括满足人的劳动力（包括知识型劳动力）再生需要,包括尊重人在合法条件下自我选择和自主流动的自由。在尊重人的基础上,如何通过人与自然、社…     

浅谈企业管理的人本观念

对人本观念进行了释义．阐述了确定和运用人本观念的必然性，讲述厂人本观念在企业管理中的运用和发展，指出企业加强管理，以人为木的关键是领导班子建设。     

人本管理思想在图书馆中的运用

图书馆实行"人本管理",是图书馆科学管理思想与人文关怀相结合的必然要求,是建设现代图书馆、提高管理与服务水平的客观需要."人本管理"的关键是营造一种以人为本的环境,把人当作管理的核心对象,形成整体和谐、人人力争上游的工作氛围.     

浅议企业安全管理

人的安全是安全生产管理的核心，在企业安全生产管理中必须高度树立人本意识，把保障人的生命安全作为安全管理的第一要务，用人本理论和实践指导企业安全管理，通过人的本质安全管理来确保企业生产和生命财产的本质安全是安全管理的中心课题。     

新时期坚持以人为本实现理性企业管理的思考

中国传统管理哲学强调以人为核心的尊重人、爱护人、关心人,重视人的价值、鼓励创新,充分体现了中国自古就有的人本管理思想.本文对新时期企业管理坚持以人为本重要性进行了分析,并提出了实现理性管理的新思路,以此提高企业核心竞争力.     

传统企业管理的人本化研究

随着社会的进步、企业价值网络的扩大和人本理念的回归,以人为本的内涵和范畴随之丰富与扩大化.传统企业有必要克服原有的惯性思维,走出人本管理误区,提升人本管理水平,构建和谐的内外环境,促进人本管理与科学管理的协调发展.     

浅谈中小企业人本管理

人本管理的核心思想是在于对每一位组织成员人格的尊重,并以满足人的需要为基础进行人性化的组织与管理.本文通过人本管理内涵、人本管理理念,以及人本管理的实践讲述了中小企业人本管理的体会.     

低碳经济生态伦理思想探究

以"人为自身立法"的人本伦理观、"自然向人生成"的人本生态观和"人与自然界之间对立统一"的"人本和谐主义"为核心内容,研究低碳经济的生态伦理思想,培养人们的低碳经济意识,实现人类生存意义的重新定位,确立人与自然和谐相处的理念,形成与低碳经济相适应的生产生活习惯和伦理规则;低碳经济追求人与自然和谐发展的本质要求,决定了其生态伦理思想必然以人性论和马克思的人与自然关系理论为其哲学基础.     

基于师德特点的师德教育思考

师德具有高于一般职业道德的特点：师德涵盖面广,渗透性大;师德要求高,示范性强。教师要具备符合他们的崇高称号的师德素养,就要加强师德教育。一要激发教师内在的主动性,实现教师自我塑造,重在内化;二要促进教师将自己的道德信念付诸实践,在育人中育己。     

"Survivors" and "victims": long-term HIV positive individuals and the ethos of self-empowerment

Recent research on contemporary processes of self-construction has suggested that the concepts of "self", "health", "morality" and "responsibility" have become inextricably interconnected, to the extent that the "pursuit of health has become the pursuit of moral personhood" [R. Crawford (1994) The boundaries of the self and the unhealthy other: reflections on health, culture and AIDS, Social Science & Medicine 38(10), 1347-1365]. What happens then when a person becomes "diseased"? Are they doomed to the stagnant mire of "illness" and "immorality", to the role of undesirable "other"? What if the disease is HIV infection? Is it the case of HIV = AIDS = DEATH = "OTHER" par excellence? This paper addresses these issues by examining the constructions of "self" and "other" used by HIV positive individuals themselves. By reference to a specific group of people living with long-term HIV positive diagnoses, it demonstrates how unhealthy HIV infected "others", as perceived by "healthy" members of society, create their own conceptions of "self" and "other" which microcosmically mirror typical processes of identity construction. The content, function and potential advantages and disadvantages of these processes are highlighted.     

The role of value in the world of psychology.

The mechanistic view of Newtonian science was interpreted by German holism to consist of barren facts and purposeless theories. The assumption that the whole determines the operation of its parts enables holism to provide moral value and existential meaning to human existence. Whereas a positivist view of science assumes that facts cannot logically yield moral values that are right for humankind, holism contends that human values can be revealed in a scientific manner. The same epistemological process that allows holism and humanistic psychology to generate a psychologically demanded morality has also justified Nazi and Communist ideology. The logic of the fact/value dichotomy and the inevitable ascendancy of moral pluralism prevent scientific psychology from serving a democratic society as a pipeline to moral truth or to a positive conception of mental health. Psychological research can estimate the consequences of competing social policies and thus assist a democracy in making informed choices. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Implicit theories of intelligence as exemplar stories of success: Why intelligence test validity is in the eye of the beholder.

Children and adolescents observe stories of success in their environment and from these stories, they identify people who serve as role models or exemplars of success. The individuals then form potentially fairly complex implicit theories of what it is that leads people to success and try to follow the precepts of their own implicit theories. These implicit theories may be prosocial, asocial, or antisocial and may depart from what conventional academic kinds of situations value. The same implicit theories that may lead individuals to believe that they are acting intelligently might lead an establishment to conclude that the individuals are not acting intelligently. However, intelligence tests are validated almost exclusively against the societally approved criteria, giving the tests an appearance of validity that they may not have within a given sociocultural group. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Error and bias in comparative judgment: On being both better and worse than we think we are.

People believe that they are better than others on easy tasks and worse than others on difficult tasks. In previous attempts to explain these better-than-average and worse-than-average effects, researchers have invoked bias and motivation as causes. In this article, the authors develop a more parsimonious account, the differential information explanation, in which it is assumed only that people typically have better information about themselves than they do about others. When one's own performance is exceptional (either good or bad), it is often reasonable to assume others' will be less so. Consequently, people estimate the performance of others as less extreme (more regressive) than their own. The result is that people believe they are above average on easy tasks and below average on difficult tasks. These effects are exacerbated when people have accurate information about their performances, increasing the natural discrepancy between knowledge of the self and knowledge of others. The effects are attenuated when people obtain accurate information about the performances of others. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Egocentric empathy gaps between owners and buyers: Misperceptions of the endowment effect.

In 5 studies, the authors examined people's perceptions of the endowment effect, or the tendency to value an object more once one owns it. In the 1st 2 studies, the authors documented egocentric empathy gaps between owners and buyers regarding the endowment effect: Both owners and buyers overestimated the similarity between their own valuation of a commodity and the valuation of people in the other role. The next 2 studies showed that these empathy gaps may lead to reduced earnings in a market setting. The final study showed that egocentric empathy gaps stem partly from people's misprediction of what their own valuation would be if they were in the other role. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

The role of pathogenic beliefs in psychic reality.

Contends that beliefs regarding reality and morality guide people in the tasks of adaptation and self-preservation. Through these processes, people develop beliefs about themselves and their interpersonal world, and these beliefs organize the way in which they perceive themselves and others, and shape their behaviors, affects, moods, and personalities. It is suggested that obedience to certain maladaptive beliefs develop and maintain psychopathology. Evidence for the role of pathogenic beliefs in psychopathology has been found in formal quantitative research studies (e.g., J. Weiss, 1990) and is briefly discussed. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

An unequivocal "yes" for morality study.

The author cites her own study (see record 1971-20823-001) and one by H. Hartshorne and M. May (1930) on cheating and the moral development of children to illustrate that morality can be studied objectively, a possibility that was addressed by N. Haan (see record 1983-22367-001). It is contended that these researchers investigated moral behavior without allowing their own value systems to contaminate the data. (5 ref) (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Social value orientations and impressions of partner's honesty and intelligence: A test of the might versus morality effect.

This research evaluates the might vs morality effect (W. B. G. Liebrand et al; see record 1987-34399-001) by examining whether the manipulation of the perception of partner's honesty and intelligence interacts with the observer's own social value orientation to influence the latter's expectations regarding partner cooperation and own cooperation in a social dilemma. Results reveal that greater cooperation was expected from an honest partner than from a dishonest partner and that this effect was stronger for prosocial Ss than for individualists and competitors. Conversely, individualists and competitors expected greater cooperation from an unintelligent partner than from an intelligent partner, whereas prosocial Ss did not expect differences between these partners. Similar findings were obtained for own cooperation, although social value orientations did not interact with partner intelligence. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Deconstructing prejudice: A Levinasian alternative.

Presents an alternative to the traditional explanations of prejudice. Prejudice, according to E. Levinas (1969), becomes a possibility of pre-judgment, but only after one takes account of the moral obligation one has to others with whom one shares the world. Consistent with Levinas, it is proposed that the traditional problems of prejudice occur only when a person or group of people refuse to find definition of their humanity in the face of others with whom they share the world. Thus, to build a conceptual framework, psychologists need to elucidate those ways in which people define and articulate their own humanity by responding to others in light of the moral obligation they have to others. (PsycINFO Database Record (c) 2010 APA, all rights reserved)