『論語』를 中心으로 한 指導者論 硏究 : 現代 리더십 理論과 關聯하여 = A study on the theory of leadership centering on the analects of Confucius : in connection with modern leadership theories

다국어 초록 (Multilingual Abstract)

As shown in the phrase that 'man is a social animal' man lives forming the group of a society because he cannot live alone. A certain group formed produces a leader who leads the organization for its order, maintenance and development. Its future and character depends greatly on his or her leadership.
There were society leaders who made difference only in the name in the East and in the West. A Confucian scholar expressed the leader with the words such as a classical scholar, a man of virtue, a learned man, a benevolent man, a supporter of a noble cause, a manly man, a great man, and a saint. He stressed that a Confucian leader was characterized, above all, by having perfect character.
History shows by means of evidence that a leader's role and influence are very important for all ages and countries. Of course, the rise and fall of an organization include many elements. In particular, it is unnegligible that they depend on what kind of leader leads it.
The powerful influences from a leader and leadership motivated modern times to make a special study of leadership. The findings indicated that the definition of and expectancy for 'a leader' and 'leadership' depended on social changes. That is, the traditional definition of "Follow me!" has changed into the modern one of "Let's go together!".
A leader and leadership was defined as exercising his or her authority or power as one individual as he or she wished, but is defined as being expected to change members' beliefs, values and desires by setting an example and to achieve the common objectives of the organization by harmonizing them. It will be said that it is a sampling definition of leadership, which is hoped by modern society.
The driving force for the industrial society from the Industrial Revolution to the 20th century was powerful leadership, but the knowledge-information-based society of the 21st century highlights the philosophy of management that success or failure can depend on human relations including partnership. Such humanics of relational paradigm is just Confucian essence and fundamental idea.
The 'relational' paradigm in the leadership of an organization is being highlighted as the best methodology in modern times. It is 'Confucian theory of human relations' that relational paradigm acts most powerfully on and that has left meaningful traces.
As revealed symbolically in Confucian classics, the greatest keyword about 'management' consists just in 'man' himself. They say that the existence of 'man' himself precedes the purpose or technique of management and that all management and politics should start from it. They also say that it is 'man' who leads management in good or bad direction.
Modern society continues to change at rapid speed to the extent that nobody knows what may happen tomorrow. Affirmation and negation alternate in the flow of change. The former means that scientific and technological development facilitates abundant and convenient life. The latter means that rapid scientific and technological development accelerated the alienation of man and that material value over human dignity depraves humanity and devastates human spirit gradually. Confucian philosophy is again paid attention to as a solution for the modern pathological phenomenon. It is because Confucianism makes restoring humanity and human dignity the best values.
The tendency that management makes human relations the first principle causes many Western scholars to take great interest in Confucian ideas. James Colins has ever summarized the common characteristics of a great leader as the three things such as humility, incessant doubt, and drive. The qualities as a leader have something to do with the nature of 'a man of virtue' set up by Confucius 2,500-odd years ago. That is, the image of a Confucian leader and a leader's numerous essential virtues, which were presented by him, are also applied to the global society of the 21st century.
His first principle of man management consists just in 'human clear nature' and in 'practicing morals to clarify the nature'. A leader's virtues shown in the Analects can be summarized as gentleness, meekness, politeness, frugality, humbleness, generosity, faith, quickness, and grace.
It is the greatest point how Confucian principle of man management centering on Confucius, that is, a leader and leadership corresponds with 'the qualities as a leader in a social community', Therefore, the requirements of leadership are needed in which one can stretch the meanings of the qualities related to personal clear nature, not remaining in them. They are just the principles of 'loyalty and forgiveness' and 'neutralization'.
With the same meaning as 'considering others based on oneself' loyalty and forgiveness will be said to practice 'guessing others from one's own mind'. Thinking based on them can be understood as configurative one taking notice of various possibilities between both poles rather than dichotomous one. 'Neutralization' is about the principle of management as a leader who makes an appropriate adjustment of thinking which is apt to be biased to either side in the mutual consideration of me and others.
K. Blanchard and Peale clarified the principles that an organizational leader should prepare in field management, which are called 5P’s, the initials for purpose, pride, patience, persistence and perspective. They are similar to the phase as a man of virtue asserted by Confucius.
The decisions about the policies by which CEO leads the organization in a field should be made based on the above five items. In case of errors the leader should face up to the reality, acknowledge his or her errors, and think over and make efforts to quickly get out of the shade of the errors.
Modern management theories maintain that the organizational management of being gentle in appearance but sturdy in spirit and the sentimental 'soft management' are the virtues required for the organizational management and operation in a field.
A leader's quality and capability can be seen in his or her attitude toward treating team members with the concept of not one-way but mutually equal 'relations'. This is the philosophical product of relation-oriented paradigm which calls 'man' not 'a human being' but 'a relational human being'. The power of sentimental integration is needed which can induce the dynamic mechanics of the relations among the whole members based on the relational paradigm. Confucianism early paid attention just to the point. The continuous process from 'relations' to 'sentiment' will stimulate a leader to cultivate his or her own personality and to think over, plan and practice something.
Rather than to a desirable leader requested truly by modern times by a simple rule of life more importance is attached to a leader with internal moral character of beauty, a sentimental leader with the ability and quality for a king to enjoy himself with the people who knows how to read changes in the flow of the times, a leader who is passionate to serve and promote mutual understanding rather than reign over team members, and a leader who shares the principle of fair and square win-win rather than victory in competition. The images of a leader had already been discussed fully by Confucian scholars and his or her moral character much mentioned.
Despite the temporal gap of 2500 years Confucius' ideas are brilliantly revealing their values still emitting light even in the global age of the 21st century. It proves that Confucianism is still effective value system even in modern times. Thus, we will have to provide the system with newer vitality through examining Confucian value newly once again and reinterpreting it in accordance with modern times.

목차 (Table of Contents)

• 目次
• 제Ⅰ장 序論 = 1
• 제1절 問題提起 및 硏究目的 = 1
• 제2절 硏究方法 및 硏究範圍 = 4
• 제Ⅱ장 리더와 리더십 = 7
• 제1절 리더와 리더십의 槪念 = 7
• 제2절 리더의 類型과 資質 = 12
• 제3절 리더십의 必要性과 意義 = 19
• 제Ⅲ장 儒家의 指導者와 人間經營 = 25
• 제1절 儒家指導者의 名稱과 特徵 = 25
• 제2절 儒家指導者의 德性과 修己 = 32
• 제3절 儒家指導者의 社會經營 原理와 治人 = 42
• 제Ⅳ장 바람직한 現代의 指導者論 = 59
• 제1절 現代 社會의 特徵과 儒敎의 價値 = 59
• 제2절 傳統과 現代가 만나는 리더십 = 64
• 제3절 리더십 理論의 現場과 實際 = 72
• 제Ⅴ장 結論 = 85
• 參考文獻 = 89
• Abstract = 92