Abstract: The article focuses on the discussion of Confucius's governance thinking with "harmony" as its purpose. It connects the governance values contained within this philosophy to the specific practices of modern enterprise management, applying ancient wisdom to contemporary use. This approach plays an irreplaceable role in improving the level of management in modern enterprises, fostering a harmonious atmosphere and culture within companies, increasing organizational flexibility, and strengthening competitiveness.
Keywords: Confucius; "Harmony is precious"; "Moderation"; Modern enterprise management
I. Confucius's Concept of "Harmony" and Governance Methods
(1) Governance Thinking with "Harmony" as Its Purpose
"Harmony" is the cornerstone of Confucius's governance thought. According to the Analects, "harmony" means coordination, concord, and balance. Confucius said, "Harmony is the universal way for all under heaven." Clearly, Confucius regarded "harmony" as the fundamental principle governing the natural growth of heaven, earth, humanity, and all things. He believed that to ensure reasonable actions by all people, to standardize and regulate behavior, and to order social interpersonal relationships, one should strive to establish diverse yet unified harmonious relationships, which he described as "harmony without uniformity." Therefore, Confucius considered "harmony" to be the optimal state of governance activities. The mindset of harmony can systematically coordinate interpersonal relationships, allowing society and organizations to exhibit a harmonious state. Confucius explicitly proposed the concept of "a gentleman harmonizes but does not blindly conform; a petty person conforms but does not harmonize," expressing his steadfast belief in the possibility and necessity of objective matters and ideas coexisting both distinctly and harmoniously. He criticized the loss of a nation due to a single word and viewed subordinates' sycophantic behavior, echoing others without thought, or even complete opposition, as "conformity without harmony." He advocated "harmony is precious," promoting the principles of "a gentleman harmonizes but does not blindly conform," "associates but does not form cliques," "all within the four seas are brothers," avoiding factionalism and small groups. He believed that achieving "harmony" could be done through "moderation tempering severity, and severity tempering moderation, thereby achieving harmony," meaning "neither leaning too far left nor right" to achieve harmony and unity.
Confucius's concept of "harmony" does not negate or eliminate contradictions but seeks the unification and balance of opposing forces, representing an ideal state of stability. Confucius emphasized moderation but did not oppose competition. First, "harmony" has principles. Second, it prioritizes harmony while considering competition as supplementary. "Harmony" is the goal, and competition is the means, aiming to achieve higher-level harmony through "harmony without uniformity."
Confucius's concept of "harmony" recognizes both the unity and diversity of things. Thus, "harmony" speaks to both principles and unity, achieved on the basis of maintaining common ground.
(2) Governance Method with Moderation as a Means
The "moderation" concept of Confucius forms the philosophical foundation of his governance thought. The essence of Confucius's moderation lies in "holding the two extremes and applying the middle to the people," meaning advocating moderation to achieve harmony, ensuring neither excess nor deficiency, thus enabling the resolution and unification of conflicts. He stated, "When emotions such as joy, anger, sorrow, and happiness have not yet arisen, this is called the mean; when they arise and all are in harmony, this is called harmony." "Achieving harmony and the mean allows heaven and earth to stand in their places, and all things to grow." Confucius believed that moderation was the best way to achieve harmony, requiring the correct understanding of the "degree" of things' development—neither leaning too far left nor right, but appropriately and perfectly balanced. In the Analects (Chapter Zilu), he said, "If I cannot find men who follow the middle way, then I must find either the bold or the scrupulous! The bold advance, the scrupulous refrain from certain actions." This indicates that excess and deficiency represent two extreme states, both deviating from the "middle." Clearly, Confucius was telling us that among the three states of excess, deficiency, and correctness, only the middle path is the ideal and reasonable condition.
The idea of "moderation" reveals, to some extent, the dialectical relationship between quality and quantity, i.e., the concept of degree and measure. Excess and deficiency form the two extremes of a thing, and the middle represents the point of connection and division between them, which we refer to as "degree." Choosing the middle implies adhering to the principle of moderation, mastering timing, paying attention to proportion, and knowing when to stop—reminding us to pay attention to "degree" and ensure "neither excess nor deficiency." In the Analects, Confucius not only regarded moderation as the highest moral principle but also as the highest principle for all things. The concept of moderation is reflected in various aspects of Confucius's thoughts and actions: in dealing with people, he proposed "do not guess, do not insist, do not be rigid, do not be self-centered"; in governing and treating the masses, he suggested "not harming the stomach, working hard without resentment, desiring without greed, dignified without arrogance, authoritative without ferocity"; in educational philosophy, he proposed "if substance overpowers refinement, one becomes rude; if refinement overpowers substance, one becomes pedantic. A balance of both makes one a gentleman"; in interacting with others, one should achieve "harmony without conformity," "close without partiality," "modest without contention, associating without forming factions."
The basic content of the "moderation" thought includes two points: first, objectively acknowledging differences and recognizing the existence of opposing forces, such as yin-yang, heaven-human, righteousness-profit, principle-flexibility, etc.; second, different things can be harmoniously and organically combined into one through the control of "the middle." Confucius's thought of moderation elucidates the theory of "degree" in the process of things' development, embodying a dialectical way of thinking. It requires us to adopt flexible approaches when addressing and handling issues, respecting natural laws and the spirit of seeking truth from facts, striving to reach the realm of "perfect appropriateness," ultimately achieving harmony and unity.
(3) Adaptive Governance with the Integration of Principle and Flexibility
This article originates from China Consumer Drinking Culture: "Drinking someone else’s wine and showing off to others."