Sun Tzu Analysis

University of Queensland ORGANISATIONAL BEHAVIOUR Course Code: MGTS 1601 Employee Resistance to Change Student Name: Yuanli Zhang (Phil) Student Number: 43401163 Course Tutor: Marissa Edwards Yuanli Zhang 43401163 Table of Content Introduction ------------------------------------------------------------------------ 2 Description of Problem ----------------------------------------------------------- 2 Propose Intervention ---------------------------------------------------------------4 Conclusion -------------------------------------------------------------------------- 7 1|Page Organisation Behaviour; MGTS 1601; Individual Essay; Employee resistance to change Yuanli Zhang 43401163 Contemporary business dynamics are pressuring

As the rain began to come down in an awkward fashion, as if it were

Education now is something that is a way of life, just as eating is. However historically, education was one of the only ways to stand out in society, to be a ‘gentlemen’. Hsun Tzu and Frederick Douglas, though worlds apart, share many similarities on their view of education and what it should be like; at the same time, each text contains key elements that show how different their views can be and the reason behind it.

Three areas of philosophy emerged amidst the chaos and constant warring of the Zhou era. The three were called Confucianism, Daoism, and legalism. They were Chinese philosophies that were thought to be the best ways to rule and achieve order in the society. Confucianism believed that a ruler 's job was to set a good example, and not order. Since people were thought of as naturally good, they would following the right path based on their own conscience. Legalism was a more harsh way of ruling, led by Hanfeizi. They thought people were evil, and needed strict laws and punishment to keep them in line. Daoism was very different from either of the other two. It was led by Laozi, who taught that the best kind of government was one who governed

Tao Te Ching Helps Us to Rethink the World, the Governance and the Meaning of Power

In Yi Yang-Ji’s “Koku”, the sound of the second-hand “Tick, Tick, Tick” appears at least six times in her article and every time it appears strengthen or change the narrator’s sense of self. It really evokes stronger and stronger emotions about herself and or transforms her emotions. From the first sound of the second-hand to the second sound of the second-hand, the narrator’s sense from her nostalgic to feeling “The second of second hand was irritating” (P134). This irritating feeling get stronger and stronger that a voice deep from her chest that urges her to “go ahead and break” the Korean music instrument kayagum that is metaphorically referred to as “a naked woman”, more especially, “a woman hung upside down” (P135). I think, to some extent,

I would like to say that I chose the Tao Te Ching, however, it chose me. I was first introduced to this text one Christmas morning, many years ago, and it has been with me (in one way or another) ever since. Due to my lifestyle I was constantly losing my copy, and in my attempts to replace it I had the pleasure of owning a multitude of versions, and differing translations. Today I will be using the 1988 publication of the Tao Te Ching as translated by author Stephen Mitchell (as my primary source). One of the main reasons I chose Mitchell’s translation is because he uses “she” instead of the conventional “he” throughout his text. I found this to be refreshing and Mitchell explains this by in the forward to

In the eighth chapter of the Tao Te Ching, Lao Tzu writes, “The supreme good is like water/ which nourishes all things without trying to” (1-2). The word “supreme” implies there are lesser forms of good. However, the ideal form compares to water. Lao Tzu also emphasizes that the supreme good “nourishes all things.” Like water, the supreme good is non-discriminatory and omnipresent; everyone benefits. “Without really trying” indicates the stated supremacy is innate, there is no specific action involved in achieving this status.

Ruling a country effectively is executed through a variety of methods. Lao-Tzu, a follower of Taoism, expresses his belief on the most efficient way to govern. "The more prohibitions you have, the less virtuous people will be. The more weapons you have, the less secure people will be. The more subsidies you have, the less self-reliant people will be" (25). This quote from Lao-Tzu can be interpreted many different ways.

Tao Te Ching of Lao-Tzu is a book with many chapters in it showing the two different sides to basically everything. To break it down, Tao means “path” or “way”, Te means “to get”, and Ching means “great book”. So the Tao was the force that controlled the universe and appreciated the way, to find balance between opposites. The book, Tao Te Ching has been said to been written by a Laozi—an old master—and has been said that the true author (or authors’) name has been lost. In the chapters between the book it tells how to live a life of integrity and of greatness per say. It also has contradictions or paradoxes which allows us to see the both perspectives of each side. It shows us that there are always two sides to everything. Tao Te Ching

In “The Daodejing,” Laozi, similar to many prominent Chinese philosophers before and after his time, discusses his unique perspective of the “Way.” There is much controversy, however, regarding whether Laozi was the actual author of this text or was even a real person, and “his” work is thought to have been a composite. (For the purpose of clarity, throughout this paper, the author(s) of “The Daodejing” will be mentioned as Laozi.) Laozi’s vision of the “Way” is exceptionally challenging to define using words because of its metaphysical nature. Although this term is somewhat difficult to envision, it is what mankind should aspire and take action to be aligned with. According to Laozi, in “readings in Classical Chinese Philosophy,” the “Way” (or dao) is the “source, sustenance, and ideal state of all things in the world” (Laozi 158). It can be best thought of as the underlying guiding force of all events that occur in the universe, and mankind is closer to the “Way” when they realize that all things are interconnected and have an effect on one another. As might be expected, this vague definition isn’t a foolproof depiction of the eighty-one chapters in the “Daodejing,” but one is able to grasp a basic understanding of Laozi’s ineffable doctrine. Although numerous chapters are meaningful and could provide substantial analysis, this paper will focus in on Chapter Twelve. Ultimately, this chapter adequately and efficaciously compresses the teachings of “The Daodejing” into

Lao Tzu implies that the ideal individual “thinks of his enemy as the shadow that he himself casts” (61). Opposing forces naturally exist within nature such as light and dark. However, the concept of ‘enemies’ is birthed from one's own mind. ‘Enemies’ embody the traits or beliefs that one finds unfavorable. Lao Tzu uses the image of a shadow as it demonstrates how that the things one hates are born from the flaws within, similarly to how one creates his/her own shadow. In order to create a shadow, one must stand in the light. Therefore, they see the light but not the darkness created behind them. In this situation, the light represents one desires while the darkness represents their distastes. This concept is extremely prevalent in western

As much any citizen in any country feels of the stability and the power of applying the law in daily life activity, as he will be more loyal and work hard for the advance of his country. Lao Tzu tried by his advises to the leader to prove the meaning of stability and security in the community, where he was living. He was asking the leader to be more loved more than to be feared. So, every member of the community will feel that, he is loyal to his leader and he is a part of this nation. Other nations, their leaders are looking for forming the image of the strict leader to be feared and then everybody will follow the law and be under the obligation, otherwise he will find himself against the nation leader who represent the community,

When the early Christians had to keep their faith against the persecutions of the Roman Empire, they had -- obviously -- a visible enemy. Once their religion was legalized and established, however, they had new questions to ask concerning who they were, what could hurt their souls and their way of life. Some of them, at least, concluded that the materialism of the dominant Roman way of life was a non-agressive, but equally corrosive force that would destroy them -- not physically, but spiritually. These Fourth Century Christians, men and women, then left their societies and withdrew into the desert to be able to find true "paradise," not in a safe, secure niche in society, but in their relationship with

Through comparing different translations of the same texts one can get an idea of the meanings for the Chinese words used by Chuang Tzu in his work. In comparison to the English language the difference in the translations of the text gives the impression that the Chinese words used are much broader terms and must be simplified before we can describe them in English. This paper will assess the second section of the Chuang Tzu, specifically Discussion on making all things equal translated by Burton Watson.[1]