조직관리론에 있어서 방법론적 기초: 수직동형성론과 노자 「도덕경」

Abstract

This paper’s content can be condensed into four areas: methodological individualism, methodological organicism, vertical conformity theory and relationship between vertical conformity theory and 「Tao Te Ching」. Firstly, according to this methodological individualism, every organization is the result of individual. And the horizontal isomorphism in this study or the subjectivist principle of Kant and Weber, etc. is based upon methodological individualism. Secondly, the subjectivist principle follows three premises: (ⅰ) The acceptance of the ‘substance-quality’ concept as expressing the ultimate ontological principle. (ⅱ) The acceptance of Aristotle’s definition of a primary substance, as always a subject and never a predicate. (ⅲ) The assumption that the experiment subject is a primary substance. But A. N. Whitehead has offered a counterargument to the subjectivist principle. Because the above three premises involve the following two kinds of fallacies. They are “the fallacy of simple location ” and “the fallacy of misplaced concreteness.” The subjectivists in their own philosophies conceive the thinker as creating the occasional thought. The philosophy of organism, in other words, the methodological organicism inverts the order, and conceives the thought as a constituent operation in the creation of the occasional thinker. Thirdly, this article discusses a new approach to organizational management analysis-the theory of vertical conformity. They are ① the primitive form of physical experience, ② the thinker as a superject, and ③ the complementary relation of science, religion and philosophy, etc. We review the study consequences on their relation to the theory of vertical conformity, and draw the mind-matter unity based on the results. And this paper concentrates its efforts on clarifying that the mind-matter unity is closely connected with chapter 16 of Lao-tzu’s work 「Tao Te Ching」. Finally, following are the major contents of the mind-matter unity. Taoist emphasizes that all of natural and human life is shaped by this cycle of coming and going, growth and decay, ten thousand things being in the process of becoming something else. When we talk about the Taoist concept of change, it is important to realize that the movements of the Tao occur naturally and spontaneously. Since human conduct should be modelled on the operation of the Tao, spontaneity should also be characteristic of all human actions.