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戴明領導手冊 教學補充站

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這一主題專門給教育大學修"教育行政"的學生當"後備站"

我們之前的作業是
1.寫出貴組專案之目的說明書
2.請畫出一組推移數據 至少30點 說明並解釋 你會畫管制圖 了解共同因 特殊因 的區別 和對應的改善策略嗎
3. 根據底下的這篇文章 請說明"可運作定義"之意義和 施-受 等"心理學"分析



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一只名牌包

【聯合報/廖玉蕙】 2006.10.07 08:49 am


媽!從簽下一只四萬多元的皮包後,心情忽然產生一種奇怪的變化,說不上來是什麼,只是驚疑往下的行程不知會闖出什麼亂子來!彷彿再也沒有什麼能阻擋我了……
義大利足球隊勇奪世界冠軍後的幾日,兒子奉派到義大利出差。他興奮地朝我說:

「星期五晚上到義大利,接著有兩天的星期假日,我可能到米蘭逛逛,也許會趕上他們百貨公司慶祝世足賽冠軍的折扣戰,你想要我買些什麼嗎?儘管說,沒關係!」

我驚喜莫名!上回託他到新加坡幫阿嬤買瓶青草油,他露出不可思議的表情,簡直要嗤之以鼻。而為了那瓶在台灣要價六十元的青草油,他跑遍新加坡的大街小巷,和我通了不知多少國際電話,只為證實「是要油狀還是膏狀的青草油?」事後直呼「下不為例」!沒想到這回居然又自投羅網來了!既然如此,機不可失,我可得好好把握。

可是,該買些什麼才好呢?腦中才浮起阿嬤最信奉的義大利製「維骨力」,就聽到兒子下達指令:

「這回別再叫我買那些落實亞洲病夫的藥品了!買些跟得上世界潮流的東西吧!」

原來國際化得從購物始!我絞盡腦汁,女兒獻計:

「買個名牌包吧!Gucci或Prada都不錯,對中年女人還滿適當的,你常去演講,帶一只名牌包會讓你顯得更有信心,也更具說服力。」

因為事情迫在眉睫,我一時還來不及思考名牌包與信心及說服力的真正關連,但是,虛榮心倒真是被挑逗起來了!於是,拍板定案,就是名牌包了!兒子也當機立斷指示:

「你先上這兩家公司的網站,去挑選喜歡的皮包型號,再e-mail給我,出差途中,我會不時察看信箱的。」

於是,我遵照他的指示,用電子郵件寄了兩款價位還算可以接受的Pra-da皮包圖案給他。很快接到他的回函,說:

「這一個Prada的還滿醜的,也許Gucci的會比較好。」

我又上網察看Gucci,又寄過去一款,他仍舊不滿意,說:

「太保守了!你要勇於嘗試新型式,別老是提同樣款式,我看這和你平常提的雜牌包也沒啥兩樣!」

我覺得奇怪,到底是誰要買皮包?是誰要提的皮包?他的意見怎麼那麼多?但是,請託人家千里迢迢提皮包回台灣,可不是件輕鬆的事,還是得照顧一下恩人的愛憎。於是,我全權授權,阿諛他:

「那就麻煩你挑選吧!我信任你的審美觀。」

兒子到達義大利那夜,不但意外地沒有看到慶祝活動,還掃興地趕上了他們的罷工潮,兒子在機場鵠候到凌晨,才得到一位機場員工的同情,應允讓他搭便車到投宿的旅店。即使如此,也沒有減損兒子的興奮。小睡片刻後,便搭車前往米蘭。

在米蘭的精品店內,兒子再次來電確認皮包大小,我告訴他:

「不要太小,總得能裝下一些必備品,女人嘛!就實用些的。」

沒五分鐘,電話又來了。

「我已幫你相中了兩款皮包,一款咖啡色,較傳統;一只銀灰色,比較炫一點,您就做個決定吧。」

為了拉近和年輕人的距離,我立刻回答:

「當然是炫一些的囉!我豈是老古板!越新潮越好。」

兩分鐘後,電話又來了。

「價錢是一千零五元,行嗎?是當季新款,台灣還未必有貨哦!」

「可以!可以!沒問題,就買了吧。」

爽快的答應,心想,在出產地買名牌果然划算,真便宜。兒子接著說:

「是歐元哦!要不要再考慮一下?」

「歐元?那折合台幣是多少?」

當我得知一只皮包要價台幣四萬多元後,電話隨即陷入短暫的沉默。我的腦子在迅速的運轉過程中,得到這樣的資訊:

「我辛苦了一輩子,兢兢業業地工作,當老師、寫稿子、出書、演講,買一只名牌包過分嗎?到處有人提著動輒幾十萬的名牌包跑來跑去,偏我就不行?可惡!誰怕誰!」

經過這一自我激勵,我變得理直氣壯:

「買了!不用再考慮了!」

於是,我終於擁有一個聽說十分新潮的名牌包了。簽帳過後,兒子又打了電話過來,氣勢陡漲。他說:

「已經給它簽帳下去了!……媽!從簽下一只四萬多元的皮包後,心情忽然產生一種奇怪的變化,說不上來是什麼,只是驚疑往下的行程不知會闖出什麼亂子來!彷彿再也沒有什麼能阻擋我了。」

聽他這麼一說,倒讓我想起唐人變形小說〈李徵〉,李徵罹疾發狂走山谷中,一會兒功夫後,以四肢著地而行,接著「自覺心愈狠、力愈倍」,剛開始還節制著,心裡掙扎著,沒多久就忍不住開始衝動地吃起人來了。而自從吃過第一個人後,接續下來便沒什麼心理負擔,把吃人的事視若稀鬆平常!這或許就是兒子當時購物的心情寫照吧!

接著,我們就開始等待這隻變形的食人獅帶著我的名牌包凱旋歸來,我有些擔心他會不自量力地吃撐了肚子,事後證明我的擔心不是空穴來風。

在巴黎戴高樂機場轉機的空檔,兒子告訴我,因為我那只名牌包實在太大了,裝不進原先的皮箱內,他只好又另外添購了一口昂貴的新皮箱來裝它,我笑他為自己買太多東西找藉口,一點也沒拿它當真,女人的皮包能有多大!

當兒子出現在家門口,從新買的大皮箱內掏出我那只傳說中的名牌包時,我真是被實實地嚇了一大跳。果真是個既貴且重又大的皮包!果然是需要再添購個大皮箱才能解決問題。

說實話,乍看這只皮包,真有些失望。銀黑的顏色,在我看來顯得老氣,兒子卻說:

「你老是提純黑、白或咖啡色皮包,太老氣了!這個顏色很特別,亮亮的,看起來炫極了!」

亮亮的、炫極了!這樣的措辭讓我覺得十分納悶。銀黑的亮色,在我們那個年代,是俗氣的歐巴桑才會穿戴的,居然被現代的年輕人稱之為「炫」!我納悶是時尚開始復古?抑或兒子的審美觀大有問題?不過,我立刻回想起一回不留神間被美容師塗了可怕的灰色指甲油,居然被我的學生大加謬賞為「酷斃了」,還打算以我為例去遊說她那被認定食古不化、跟不上時代的母親。而兒子這個很炫的稱辭,當然還包括上窄下寬、葫蘆形狀的皮包外觀,這同樣被我視為古板、保守的造型,也居然成為他們眼中的前衛。這世界什麼時候變成這樣?難不成我真的已成過氣的人類?他口中的時髦,原來是我心中所想的古老。

當我這麼揣想著的時候,兒子又邀功地朝我說:

「大小如何?我特意聽你的話,選了個大些的。」

我佯裝愉悅,表示大小適中。事已至此,不滿意也無濟於事,這樣說,至少能讓兒子不至於太難受。其實,內心真正的想法是,我說「不要太小」,可沒說要「大一些」,我所謂的「不要太小」,指的是電視上社交名媛攜帶的那種只能裝一支口紅的晚宴包,我哪需要偌大的一口皮包,又不是要當米袋用!可見大小云云,在每個人的心中自有一套標準,當初更準確的作法應該是明確說明尺寸才對,可惜悔之已晚。接著兒子又表功:

「怎麼樣?很實用吧?你帶到學校,裝作文也好,帶課本也罷,都非常方便。」

我駭笑著,點頭附和:「實用!很實用!」平時以為和兒子已培養出非常好的默契,因為這一個名牌包的購買,我這才發現雙方的思想差距不可以道里計,誰說年齡不是距離!我所說的實用,絕對不包括裝作文及課本。拿著裝作文及課本的昂貴名牌包到學校?這哪裡是實用,根本是騷包。我所說的實用包,其實就是平常出門帶悠遊卡、信用卡、提款卡、貴賓卡、幾支口紅、一盒粉餅、一條小圍巾、車子屋子的鑰匙……的包包而已,雙方認知如此南轅北轍,是代溝還是個性不同所導致?我不停地思索著。

接續下來的大問題是,當我問他該還給他多少台幣時,兒子居然豪情萬丈地說:

「不用給了!送你的。」

貪小便宜的因子瞬間在內心蠢動,可又有些不安。我偷偷問外子:

「你覺得我應該堅持把錢還給兒子嗎?」

外子沉吟片刻,謹慎地說:

「這得要回歸當初的購買動機囉,是你託他買的?抑或他表示要送你的。如果是前者,你當然得要給錢,否則,以後誰敢幫你買東西?若是他想孝敬你,自然就不用囉!」

我立刻重返歷史現場,努力回想當初兒子是不是曾經提到「送」或「禮物」等字樣,失望地發現顯然沒有。「你想要我買些什麼嗎?」變成一句充滿疑義的問話,可以多方解讀。到底是什麼意思呢?只是問我要託他在義大利買些什麼嗎?還是想要在義大利買一份禮物送我,問我需要什麼樣的禮物?我反覆思索,不得要領。心情很矛盾,很希望它是一份禮物,這代表孩子的孝心,何況隱約也有一點貪心作祟;可是,禮物又實在太貴了,兒子賺錢才兩年餘,還是儉省一些的好。因為,後來發現在刷完我那只皮包後,他還為自己心狠氣粗地接續刷了同牌異色的襯衫一打和三雙皮鞋,我可不希望這只皮包變成他養成亂花錢習慣的元兇。我陷入天人交戰!

最終,理性到底還是戰勝貪心。我將歐元換算成台幣遞給兒子,兒子故意扳起臉孔,正色道:

「開玩笑!給我錢?侮辱人哪!皮包當然是孝敬您的,要不然我幹嘛不去路上隨便問別人要託我買什麼?」

說實話,我真是心花怒放。轉頭回看那只皮包,感覺竟然產生一百八十度的大轉變,覺得果然大小適中、又實用、又時髦,顏色尤其讓人驚豔!而且立刻忘記浪費、亂花錢等的疑慮,感動得差點兒掉下眼淚,恨不能立刻將銀行裡的存款統統轉進兒子的帳戶。

【2006/10/07 聯合報】

台長: hc
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HC
我們還有一作業是看”天下雙周刊”之訪談的心得。這周還有新聞報導其回憶錄中罵董事會中多人”不成熟”……底下是WSJ的一則說明她有意東山再起…..
Fiorina Will Consider Options in Politics

H-P’s former chief Fiorina will consider options in politics and management, and blames a ”dysfunctional board” for her firing.
2006-10-10 15:46:55
hc
我最近到台北市立教育大學教授{戴明領導手冊}(The Leader Handbook),準備功課時重讀它和相關書籍,百感交集。
1993年五月,英國戴明協會(BDA)舉辦第六屆年會,Peter Scholtes 負責最後一小時的總結,後來將演講稿等整理出版小冊子(編號W4;屬BDA的世界系列),書名為Learning and Leadership。這本,後來編成 The Leader Handbook的一部分,詳{戴明領導手冊} 。不過,現在讀Learning and Leadership可以有點”身歷其境”的感受。這是整理成書之後無法體會的。書的(口語)序文(開場白)取名Preamble,都是較不常見的用法。一開始說:The assignment was interesting: it was one hour with no title. Sort of an 007 topic. I have licence to kill, I guess.
2006-10-12 06:14:34
HC
There is no substitute for respect.

本周介紹一本領導的書{頭目哈古}。現在摘錄一小段:
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(1992/93)「……外交部的人聽不懂,說有這樣現成的好處,你還不要?但我強調這是尊嚴問題。你說這是國民外交,我這個國民當面送不才真是國民外交嗎?你們這種做法對創作者不尊重。……當初如果你答應了,你的東西被李光耀收藏,就出名了。我說,我不是要求利益,只是交流。這很直接嘛!」
(趙剛、許莉青/著 {頭目哈古},台北:聯經出版公司,2005)
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「頭」是一種思維,「目」是一種視野,哈古是我在這島嶼上看到真正的領袖。——蔣勳
  本書將成為每一位讀者和頭目相逢的稀有遭遇。一個社會學家闖入了長期以來被人類學所佔據的原住民領域,和卑南族kasavakan部落第六十九代頭目產生了前後長達一年的豐富對話。為了確實做到對對象的尊重,這本書的每一篇記錄都是從每一天的生活中出發,而非從學者的「學術問題」出發,作者以生動有趣的筆調,勾勒出哈古這位智者的行止與拙樸幽默的言語,為讀者打開一扇窗,不僅看到一群人們如何尊嚴地過生活,也看到了一位原住民的質樸美麗的內心──台灣將因哈古而美。
  《頭目哈古》既是一篇個人傳記,也是一本族群歷史,更是一部觀點特殊的社會史。書中呈現這位主角頭目哈古一肩挑起所承繼的美好傳統、反抗宗教和政治對原住民社區與文化的破壞,以及對意義的消蝕。他是我們這個島嶼以及我們這個時代的最後一位求真者,更拒絕把文化與生命降格為交換與表演,他的頭目實踐以及他的雕刻創作都只有一個目標:彰顯祖先的智慧,找回他們應有的尊嚴。懷抱生命、關懷生命的人,都可以從這本書裡找到和頭目對話的契機。
2006-10-13 13:14:35
HC
獎、課外活動、收穫
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「大四那年,我代表台大參加臺灣橋牌比賽,抱回一個大獎盃。父親自小家境清貧,苦學出身,日常訓練,總希望子女能勤奮向學,卻不知如此反引起成長期兒子的反彈,“萬般皆下品,唯有讀書高”,什麼都拿獎,惟有功課不拿獎,父親看我這次又抱了個橋牌獎盃,乃置之廁所,讓我晨昏面對,好好反省。不料有一天,當時台大的校長錢思亮來我家做客,看到學校的獎盃放在廁所,詫異地詢問父親緣由,父親反數落他一番:“做大學校長,不好好教學生讀書,卻去打牌,是怎麼回事?”父親較錢校長年長,校長不便反駁,心中卻不服氣,恰好那時胡適自美返台,寄居錢寓,錢把此事跟胡適說了,胡安慰校長說不妨,他會找機會幫我們平反。

不久,胡適應邀來我家便餐(他和父親原是康奈爾大學同學),父親叫我也在末座坐了。酒過三巡,談談就談到橋牌獎盃的事,胡先生先講了個真實的故事,一位美國年輕人求職,因為在校課外活動表現好,反被賞識勝過了功課好的錄取了。然後就說現代教育是要多元化,參加課外活動是好事等等,娓娓道來春風化雨,滿座皆頷首稱是,父親亦無話可說,客人去後,父親就叫我把獎盃搬回客廳,那蒙塵已久的銀盃終於見天日了。

獎盃主人的得意就更不同了,四處的說,說胡適到我家來了次機會教育,這話後來當然也傳到胡適那兒,他想想掃了老友在兒子面前面子,過意不去,乃送了我們一幅字:

從今後,要怎麼收穫,先怎麼栽。

這幅字的後面兩句是胡適的名言,海內外傳誦已久,但在此加上“從今後”三字,卻有告誡我的意思。它至今還掛在我的客廳,已近五十年了。」

----- 沈君山《浮生再記》
2006-10-13 14:15:46
小讀者
preamble 通常是放在”正式文件”前以述解正文之旨, 如美國獨立宣言, 憲法等在正文前都有這麼一個preamble. 他許{戴明領導手冊} 也是這個用意吧?

王勃那”區區”滕王閣八句, 卻寫了老長一篇序, 應該也算是”preamble”吧 ;-)
2006-10-14 13:38:56
hc
The American heritage Dictionaries 的preamble 有兩義
首先如小讀者所言 謝謝


pre·am·ble (prē’ăm’bəl, prē-ăm’-)
n.
A preliminary statement, especially the introduction to a formal document that serves to explain its purpose.
An introductory occurrence or fact; a preliminary.
[Middle English, from Old French preambule, from Medieval Latin praeambulum, from neuter of praeambulus, walking in front : prae-, pre- + ambulāre, to walk; see ambulate.]
2006-10-15 19:44:59
HC
約七到十年前,我向大學者Herbert A. Simon說,{管理行為}的確是20世紀了不起的經營管理書籍。美中不足的是,「領導」主題談太少。

又向Peter Scholtes說,{戴明領導手冊}的確是了不起的書。美中不足的是,「政治領域的領導」主題談太少。我現在可以再說,談「領導與變異」也待加強。

昨天李登輝前總統昨天在群策會餐會上,或許可以補充一點點:

李登輝昨也再次強調政治人物道德的重要,政府領導人濫權與涉入金權是民主危機國家共同的問題。他並說,堅持民主和強化台灣主體意識,才是抵抗中國併吞的唯一途徑。

他指出,世界民主轉型國家都出現逆流,很多國家具有民主形式,但政治人物的民主素養、道德操守才是決定民主運作是否成功的關鍵。政治人物應自覺自制「對不該做的事,即使法律沒有禁止,也應該自我克制」。
2006-10-16 08:02:19
hc
過去品牌行銷以價格、推廣為主,昨天科特勒發表最新的行銷理論「CCDVTP」(Create, Communicate, Delivery, Value, Target, Profit)。科特勒說,行銷品牌是一項藝術,現代的品牌建立方式是「創造並傳遞價值給主要市場的客戶,為企業帶來利潤」。

科特勒(Philip Kotler)表示,許多企業有迷思,認為做品牌必定要大作廣告,花很多資金。例如可口可樂每年花大筆預算,建立了現在的品牌價值;但星巴克從不做廣告,甚至不強調本土化,在海外也一樣維持著全球統一形象,卻吸引了媒體大篇幅的報導。他認為這正是因為星巴克找到了正確的「第三定位」,就是在一般人的「家」與「辦公室」之間,創造了一個可以工作、休閒、聊天的去處。真正的品牌做法,是有創意的打進目標市場,吸引媒體的報導。

許多中小企業也認為談品牌是奢望。科特勒說,小企業當然可以談品牌。他說,中小企業要做品牌,必定要做一些低成本調查。例如透過網路視訊會議去做焦點團體訪問,可以了解焦點客戶對產品的想法、需求,以及他們決策的過程,這比花大錢做大調查卻找不到重點更有用。

台灣許多業者想要建立全球品牌,科特勒特別指出「不要期望把你的產品賣到全世界,因為總有地方不買你的產品」;也不要一開始就想強打品牌,因為消費者根本搞不懂你是什麼。

他說,台灣的業者要先決定一個銷售產品的地區,例如,到俄羅斯去銷售產品,到了當地後,決定產品的定位和主要族群,才開始定義品牌,將想傳遞給主要客戶的概念,打入市場。
(【聯合報/記者彭慧明/台北報導】)
2006-10-17 07:51:45
hc
英國小說-戲劇中的倫敦名街(12)兩座聖保羅教堂 Bernard Shaw (1856–1950)著 Pygmalion(1916. 林語堂譯『賣花女』1929)台南:關山書局印行,1967 )楊憲益譯『皮格馬利翁』翻譯年代不詳)收入『外國戲劇百年精華』北京:人民文學,2005 【林語堂】 西元1895~1976)福建龍溪人,為二十世紀享…….
Pygmalion及其它 在《戴明博士四日談》第28頁中我對西洋神話Pygmalion效應及其在教育上和管理上所謂的「期望理論(Expectation Theory)即師生或主管與部屬之間會互動,前者對後者期望愈殷切,常常導致後者成就愈大。我舉了蕭伯納的《賣花女(窈窕淑女)作例。
Pygmalion in the Classroom, by Robert Rosenthal and Lenore Jacobson (Holt, Rinehart, and Winston, 1969)(p27-c2, TNE)
Robert Rosenthal and Lenore Jacobson, Pygmalion in the Classroom, New York: Holt,
Rinehart and Winston, 1968. See also, 1992 revised and enlarged edition, ...Irving Press

24. Rosenthal, Robert, and Lenore Jacobson, Pygmalion in the Classroom: Teacher Expectation and Pupils’ Intellectual Development, New York: Holt, Rinehart and Winston, 1968. The findings of this study are challenged by Janet D. Elashoff and Richard E. Snow of Stanford University in Pygmalion Reconsidered: A Case Study in Statistical Inference: Reconsideration of the Rosenthal-Jacobson Data on Teacher Expectancy, Worthington, Ohio: Charles A. Jones Publishing Company, 1971.
2006-10-17 15:10:20
HC
法庭見聞錄

【聯合報/彭鏡禧】 2006.10.17 08:52 am


《威尼斯商人》是莎士比亞頗受歡迎,卻備受爭議的一齣戲。戲的大要如下:

威尼斯有個年輕人,名叫巴薩紐,為了籌措經費,好到貝兒芒追求富家千金波黠,求助於富商安東尼。安東尼一時拿不出這麼大筆數目,只好轉向猶太人夏洛借貸周轉。契約上寫明,如果三個月內無法還錢,夏洛可以索取安東尼身上的一磅肉作為賠償。

結果巴薩紐順利贏得了波黠,但是安東尼無法於借期內還錢。波黠得知這個消息,當即決定讓巴薩紐攜帶巨金回威尼斯拯救安東尼。她自己則和侍女尼麗莎假扮男裝,冒充法學博士,趕赴威尼斯法庭,參與斷案。

在法庭裡,化名包沙哲擔任法官的波黠多次要求夏洛以慈悲為懷,但夏洛堅持要依法執行契約。波黠終於同意,但是,正當夏洛要動刀之際,她提出了警告︰夏洛可以割安東尼的肉,但是必須不多不少,恰恰一磅,並且不得流安東尼一滴血。夏洛終於頹然離開法庭。

退庭之後,巴薩紐把波黠給他的定情戒指送給「法官」包沙哲,以為答謝。回到貝兒芒,波黠為了那只戒指大發雷霆。尷尬的安東尼再度做保,保證巴薩紐今後絕對不會背誓。

討論這齣戲,一般都會觸及階級對立、婦女地位、宗教和族群衝突、法律與正義;論者的目光多半特別聚焦於法庭那一景,不僅因為上述主題匯聚在那裡,並且因為這齣戲雖然名為喜劇,它的主軸卻似乎愈來愈向悲劇發展──主角安東尼面臨必死無疑的刑罰。一直要到上了法庭,經過了一番周折,才完全翻轉過來。其中最震撼人心的要算波黠在庭上那出人意表、石破天驚的補充判決──

且慢,還有別的話要說。

這張契約卻沒有說給你一滴血。

白紙黑字明明寫的是「一磅肉」。

照契約來吧,你就拿走你那磅肉,

但是割肉的時候,如果你灑了

一滴基督徒的血,你的土地和家當

根據威尼斯的法律都要被沒收,

交給威尼斯充公。

(4.1.298-305)

面對這晴天霹靂的補充判決,夏洛一步步退讓,直到傾家蕩產,還險些賠上性命。波黠在此劇的關鍵地位可想而知。

到底波黠是什麼時候想到這條「威尼斯的法律」的呢?這個問題的答案有助於理解安東尼-巴薩紐-波黠之間的三角關係,從而直接關係到這齣戲的詮釋。

1.是量罪 還是入人於罪?

或許有人會說,這是波黠急中生智的神來之筆,但是這不僅太過驚險,也十分牽強:主角安東尼的性命不應該是僅僅靠著運氣得到保存。

波黠其實有備而來。除了她個人的機智慧黠,她有個真正的法學博士親戚貝拉瑞歐,造詣深厚,是公爵諮詢的對象。波黠派人從他那裡取得的,不會只是一封介紹信而已,還有審理本案的相關法令與種種建議(一如她手持的介紹信所言)。無論如何,波黠進法庭之前,必定已經知道,按照法律(至少按照威尼斯的法律),割肉不包括流血(姑不論這種法律是否合情合理)。

若是這樣,她故意不在開庭之初就把話說清楚,反而要替安東尼求情,懇請夏洛「法外開恩」,分明是在演戲(事實上她已經扮了男裝──等於穿了戲服──假冒法學博士),製造懸疑氣氛,好使後來的翻盤更加戲劇化。莎士比亞筆下的波黠花了許多工夫,苦口婆心的跟夏洛大談慈悲的道理︰

慈悲之心並非出於強迫。

它像柔和的雨自天而降,

落到下界,有雙重的福分:

既造福施者,也造福受者。

這在權勢之人最有效力。

它適合在位的君王,勝過冠冕。

權杖顯示凡間權柄的力量,

乃是敬畏和威儀的表徵,

因此君王受人畏懼、害怕;

然而慈悲高過權杖的威勢。

它坐在君王內心的寶座,

乃是上帝本身的一種特質。

世間的權力若要比擬上帝,

須以慈悲搭配公義。因此,猶太人,

雖然公道是您的訴求,您要考慮:

一味的追求公義,我們誰都不能

得到拯救。我們都祈求上天慈悲,

同一篇祈禱文也教我們為人處事

要悲天憫人。

(4.1.177-95)

我們可以說,波黠藉著這一段著名的台詞,做球給夏洛,好讓他有個下台階,表現仁慈之心,拿銀子放人。這是往好處想。

另一方面,既然夏洛堅持要取安東尼的肉,正好顯示出他的毫無人性,因此,隨後的判決,也就不至於太過分。整個判案過程猶如一齣「量罪記」︰夏洛怎樣對待安東尼,波黠也同樣對待夏洛。(然而,以莎士比亞當時的宗教觀,改信基督教乃是夏洛獲得永生的唯一途徑;逼他改宗,其實是拯救了他的靈魂。這和現代人信仰自由的觀念大不相同,我們今日讀此劇,不得不察。)

即便如此,我們還是要問︰為什麼波黠每每在勸阻夏洛之後,又似乎鼓勵他堅持拒絕拿錢走人?例如在前段引文之後,波黠接著說︰

我說了這許多,

無非想勸你不要堅持討回公道,

你若執意如此,執法如山的威尼斯法庭

必須做出不利於這商人的判決。

(4.1.195-98)

巴薩紐苦苦哀求她法外開恩,「為一樁大大的善,做一件小小的惡,/不讓這殘酷的魔鬼一意孤行,」波黠回答得斬釘截鐵:

這不可以;威尼斯沒有任何權力

可以改變已經確立的律法。

那會記錄成為一項先例,

將來多少非法的勾當會

援著此例接踵而來:這不行。

(4.1.211-15)

充分表現她是個恪遵法律的人。波黠第二次的勸說繼續動之以情,但是仍然絕對以法律為先:

欸,這契約過期了,

根據法律這個猶太可以要求

一磅肉,任他在那個商人緊貼他

心臟的部位割下來。大發慈悲吧:

收下三倍的錢;叫我把這契約撕了。

(4.1.223-27)

但是在夏洛「依法行事」的堅持下,波黠似乎已經無「法」挽回安東尼的命運。此後庭上的對白如下:

波黠 好吧,就這麼辦:

您唻安東尼啀必須準備敞開胸脯挨他的刀。

夏洛 啊尊貴的法官,啊青年才俊!

波黠 因為法律的意涵和精神

跟這張契約書上面所記載

違約當受的處罰完全符合。

夏洛 對極了。啊智慧而正直的法官,

你看起來年輕,卻那麼的老練!

波黠 因此您要坦開胸膛。

夏洛 對,他的胸部。

契約這麼寫的,對吧,尊貴的法官?

「緊貼他心臟」:一個字都不差。

波黠 確實如此。這裡可有個秤來秤肉的重量?

夏洛 我已經準備好了。

波黠 夏洛,您出錢,找個外科醫師來,替他療傷,免得他因流血而死。

夏洛 契約書上可有提到這一點?

波黠 是沒有這樣明講,但有什麼關係?

您這樣子行善事也是好的。

夏洛 我找不到,沒有寫在契約上面。

波黠 至於您,商人:您有什麼話說?

(4.1.237-56)

看戲看到這裡,觀眾一定覺得安東尼必死無疑,因為波黠已經要他立遺囑了。夏洛更是以為勝利在望,殊不知這是波黠的「量罪」計謀。如此看來,波黠豈非有誤導夏洛之嫌?

2.安東尼-巴薩紐-波黠的 三角習題

接下來的一小段話裡,安東尼表明了他的心跡:

幾句話而已;我已經有心理準備。

咱們握個手,巴薩紐。永別了!

……

替我向您可敬的夫人致意。

告訴她安東尼喪命的過程。

說我多麼愛您,蓋棺論定替我美言;

故事說完之後,請她來評斷

巴薩紐有沒有被人愛過。

(4.1.257-70)

巴薩紐也以同樣深摯的情感回應說:

安東尼,我已經娶了妻子,

她的可貴如我自己生命一般;

但我的生命、我的妻子,加上全世界,

在我眼裡都不如您的一條命。

我願拋棄一切,對,用那一切

獻祭給這個魔鬼,來拯救您。

(4.1.275-80)

然而,重要的是巴薩紐的新婚妻子波黠的看法。身在法庭親耳聽聞這兩個男人的真情告白,她作何感想?她的反應如何?我們聽見她立刻接著說:

尊夫人不會為此感謝您的,

要是她在場聽見您這樣的奉獻。

(4.1.281-82)

顯然波黠不認為這兩個男人之間的關係純真無邪。莎士比亞跟著又讓瓜添諾和尼麗莎說了類似的對白(286-90),更加深觀眾對這個問題的印象。 (to be continued)
2006-10-18 07:18:28
hc
這齣戲近年來有多場重要演出,都把安東尼和巴薩紐的情感定位在同性戀或雙性戀。筆者曾經為文指出,安東尼給巴薩紐的信函(3.2.315-22),使波黠起了警覺之心,從而決定親自前往威尼斯一探究竟,看看安東尼究竟何許人也,看看他跟自己新婚但尚未圓房的丈夫究竟是什麼交情;而她在法庭上親眼所睹、親耳所聞的,幾乎已經證實了她最擔心的疑慮。剛剛才冒過一次選婿風險的波黠,不希望才要開始的婚姻將來會出任何差錯,自是情理之中。聰明慧黠的她,便在救回安東尼一命之後,設計了戒指風波,回到貝兒芒家裡逼安東尼再度出面擔保,順利解決三角習題:

安東尼 我敢再一次擔保,

以靈魂抵押,保證您家老爺

今後絕對不會故意打破誓言。

波黠 那您要當他的保人。把這個給他,

叫他比以前那個更小心保管。

安東尼 看著,巴大人,發誓保守這個戒指。

(5.1.250-55)

上一回安東尼以肉體替巴薩紐做保貸款,這一回更以永生的靈魂做為抵押。波黠自導自演的這齣戲,鬧了大半天,大概就為了等安東尼的這句保證。波黠這樣做,不只是讓這齣戲更為討喜有趣,而是要藉此教訓丈夫,並且讓安東尼知難而退,以確保自己的婚姻。

要不要借刀殺人,這才是波黠的問題

然而,在這齣戲以「喜劇」落幕之前,有過驚心動魄的場面,卻是素來受到忽略的。

且讓我們再回到法庭現場。就在波黠兩度宣布判決,容許夏洛動刀,而夏洛也準備就緒,正待下手之際,她又拋出這麼一句:

且慢,還有別的話要說。

她要說的「別的話」,就是本文開始時引用過的「割肉不得見血」的法律條文。但是回到前面提出的問題:波黠究竟是在什麼時候決定祭出這個祕密武器?

波黠姍姍來遲、十足戲劇化的補充判決,真的只是要給夏洛足夠的機會,讓他見好就收?果真如此,夏洛應該輸得心服口服。又或者是波黠故意誘導夏洛,使他以為自己必然勝訴,因而掉進波黠設計的法律陷阱?果真如此,夏洛也是咎由自取,正應了一報還一報的老話。

其實,法庭裡的波黠,這時候很可能正陷於一個兩難的困局:要救安東尼還是不要?安東尼是她丈夫的摯友,理當相救──更何況這是法律所許可。然而安東尼也是她潛藏的情敵,理當翦除──而法庭裡只有她自己知道如何替安東尼解套!

以往的演出,即或留意到波黠和安東尼之間的競爭關係,卻無一真正著墨於這個重要的轉捩點。1999年Trevor Nunn執導本戲,把安東尼對巴薩紐的愛界定為同性戀,而巴薩紐比較像是雙性戀者。據此,Nunn對這個判決做了一個精彩無比的詮釋。在他隨後以電影拍攝的版本裡,我們看到如下的場面:

1. 波黠宣布判決,同意夏洛依約取安東尼的肉。

2. 在法官波黠凝視之下,夏洛持刀向前,但是緊握著尖刀的雙手,卻停留在安東尼胸口之前,發抖不已,似乎無法下手。這時候,波黠一直冷眼旁觀,沒有採取任何行動。

3. 夏洛退後,然後磨刀霍霍、重振旗鼓,準備衝上前去。慢鏡頭的特寫顯示波黠眨了一眼,似乎是不忍卒睹。就在千鈞一髮之際,波黠大呼:「且慢,還有別的話要說。」

4. 波黠隨即拿起桌上的法典,迅速找到相關的解套條文。

5. 打贏官司的波黠,絲毫沒有愉悅的表情,反而十分沮喪。

這種安排傳達的是什麼樣的信息?

第一,波黠原本要她的新婚夫婿攜帶鉅款來威尼斯,為的是設法救安東尼一命。她來法庭,也是有備而來,知道透過法律條文的解釋,可以為安東尼脫罪。但是,她在法庭裡看到了安東尼和巴薩紐流露的不只是真情,更是真愛,便改變了心意。由於全場除了她以外,人人都預期安東尼必死無疑,她正好借夏洛的刀殺安東尼,除去心頭大患。

第二,夏洛雖然口口聲聲要求依約行事,似乎迫不及待想要幹掉安東尼,但是,真正讓他殺人,尤其在眾目睽睽之下,他還是有所猶豫。這一點當然是出乎眾人意料之外──包括波黠,甚至夏洛自己在內。夏洛因此也獲得些微正面的形象。

第三,波黠看到夏洛尚存的一點人性,她心中的慈悲心也被喚醒了,當下決定還是要救安東尼。因此,當夏洛要做第二次攻擊的時候,波黠立即喊停。

第四,安東尼終於獲救脫險,但,對波黠而言,這個問題人物終究需要解決。因此才有後續的戒指風波。

第五,也是最重要的,現在大家知道的真相不僅是波黠以她的法學知識救了安東尼一命,更是她原本不想救安東尼,反而準備借刀殺人。明乎此,安東尼和巴薩紐都已經知道,他們的親密關係已經結束,別無其他選擇了。

Nunn導演這一幕戲沒有添加任何文字,而是在字裡行間悟出弦外之音,詮釋安東尼-巴薩紐-波黠之間三角關係的絕佳方法。「且慢,還有別的話要說」:那「一眨眼之間的決定」乃是本劇最重要的關鍵時刻之一。

●本文摘錄自作者譯注之《威尼斯商人》(臺北︰聯經,2006)〈緒論〉「法庭觀察」章節。引文之後括弧內的阿拉伯數字代表劇中場次、景次,及行碼。(下)
2006-10-18 16:43:25
HC
Profound Knowledge: A New Synthesis from a Transcending Perspective to Personal Improvement

Remarks to the Deming Institute, April 27, l997, Alexandria, Va. By Clare Crawford-Mason

As you know I am a recovering journalist who reported on the White House from late LBJ to early Ronald Reagan and I was quite sure I knew how the world worked until I met Dr. Deming. Then I learned I didn’t know what I didn’t know.

It is a pleasure and honor to be with you all today, people who are interested and actively working to further Dr. Deming’s ideas. I want to share with you one of my favorite video clips of Dr. Deming at the dedication of a room named for him at GM telling one of his best jokes and then, more importantly, describing his philosophy as a work in progress.

Dr. Deming’s description of his ideas as work in progress, something to be improved upon each day, continuing improvement, and continuing evolution are the themes of my remarks today.

Most of you are familiar with how I met Dr. Deming in his basement in 1979, interviewed him there several times, understood nothing of what he said except the statement, ”I taught the Japanese to work smarter not harder.” However, I recognized that he was a prophet ignored in his homeland and knew that this was a story and reported it with Lloyd Dobyns in ”If Japan Can,” the NBC White Paper in l980.

The Deming segment was less than l5 minutes of a 90-minute report including commercials; it was never shown over the air again, yet that small story and Dr. Deming’s ideas have forever changed how we all work and live.

We are all familiar with the systems diagram Dr. Deming put on the blackboard in l950 to show the Japanese industrial leaders that manufacturing was a system and should include the customer and supplier and be continually improved.

I think of this drawing as a revolutionary artifact like Newton’s falling apple and James Watt’s mother’s tea kettle. All involve ideas that changed the world. Today I want to bring you up to date on a sequel to that original story about Dr. Deming and his philosophy.

First, Lloyd Dobyns and I have again met an unusual man whom we interviewed and after an entire day with him for the second time we did not understand what he was saying. This man, who is in the audience today, and whom some of you may have met yesterday, is Jefferson Vander Wolk. He is a successful businessman, manager and thinker. He wrote to Lloyd and me after reading our two books on quality. He said he thought that Dr. Deming’s ideas had wider implications than are now recognized and wider applications then are now being made.

Jeff said that he wanted to talk to us about writing a book on philosophy. Some of you know Dr. Louis Savary, a theologian, statistician and author of or collaborator on more than l00 books on management and spirituality. We took Lou with us to meet Jeff and translate, but he didn’t understand in the beginning either.

Since then the three of us, Lloyd, Lou and I, have been meeting with Jeff and writing together for more than a year and a half and we have two books underway, we have created some operational definitions and the end is not in sight.

Today I am going to tell you about some of our conclusions that I believe will interest you. But first I must introduce you to three other 20th Century thinkers in addition to Dr. Deming.

The first is Teilhard de Chardin, a French Jesuit and anthropologist who discovered Peking man. About l990 I introduced Dr. Deming to Father Thomas King, a Jesuit from Georgetown University and an expert on the philosophy of Teilhard.

Earlier this century Teilhard had predicted a continuing improvement of human consciousness. I had been a student of Tom King’s and produced a video about Teihard in the late eighties. Dr. Deming and Father King had several long, enjoyable lobster dinners and discussions.

Father King said a special Teilhard mass at which Dr. Deming’s music was played and he blessed Dr. Deming as a successor to Teilhard. We videotaped it but Dr. Deming didn’t like the singer’s rendition of his music.

The second man is Georg Gurdjieff, a Turkish-Armenian teacher. In the late l980s at about the same time Dr. Deming was trying explain Profound Knowledge to me for the Deming Video Library, I became interested in a system of understanding yourself and others called the Enneagram. I learned that it stemmed from the work of Gurdjieff, a contemporary of Freud and Jung, who had started the Institute for the Harmonious Development of Man in Paris in the l920s.

Frank Lloyd Wright, John Dewey, Georgia O’Keefe and others were among his followers. He wanted to teach individuals how to live more consciously in the world using practices that had only been attempted before by people who had withdrawn to monasteries or caves. His work is still studied and he has a home page on the internet and many links.

I found a similarity between Dr. Deming’s ideas and Gurdjieff’s Enneagram. Both were interested in:
Continuing improvement,
Awareness of facts or what is really happening and
The elimination of personal blame.
In l994 at a Stanford University conference, I made a presentation on Dr. Deming and the Enneagram. Incidentally, the Enneagram is the basis of the most popular class at Stanford Business School. We are producing a series of videos on leadership and the Enneagram with one of the two Stanford professors teaching that popular class.

Some six months after the Stanford Conference, I received the first letter from Jefferson Vander Wolk asking Lloyd and me to consider doing a philosophy book. His letter had been prompted by our reports of Dr. Deming’s work.

We learned that Jeff had been reading Gurdjieff since the l970s in his own quest to be a better manager. Incidentally, Jeff’s vision of a better manager was to reduce management time as much as possible. He wanted to create an environment where his people did not need his physical presence in his distant enterprises so he might devote more time not just to perfecting his golf and tennis, but to pursuing some key philosophical questions he had encountered in his business career.

The third thinker is P.D. Ouspensky, a Russian mathematician, who wrote a book called ”Tertium Organum, A Key to the Enigmas of the World,” in l9l2. Jeff had read this book and had thought about the ideas in it for decades. In the book, which is still in print, Ouspensky predicts there is a second or higher level of logic waiting to be discovered. It is different from our ordinary linear logic. Linear logic addresses the world we see and says in effect that the whole must equal the sum of its parts. Two plus two must equal four. All of our present thinking and our present language is predicated on this visible world linear logic.

Ouspensky predicted the discovery of a different logic, a higher logic that would parallel higher physics and higher math and would lead to a higher evolutionary path for mankind. As I said, he called the book Tertium Organum or the third organum of thought. Aristotle’s Organon was the first and Bacon’s Novum Organum was the second.

Ouspensky, whose followers have created a homepage and many links on the world wide web, did not pursue the development of this higher logic after he predicted it. But in a truth-is-stranger-than-fiction drama Ouspensky met Gurdjieff and in the l920s carried to England his ideas about ways to develop human consciousness.

Some 70 years later, Jefferson Vander Wolk, confined to bed with the flu, read our books on Deming and concluded that Deming had provided empirical proof of Ouspensky’s prediction of a second or higher logic. A logic where the whole can be greater than the sum of its parts. A logic to plan, predict and manage in the complex, dynamic world we can’t see, the world of interactions.

Now, here is a way to describe these two kinds of logic, a way that Jeff and we have found clarified them for us: conventional logic and higher logic. Conventional logic addresses the visible world or, as the late Physicist David Bohm calls it, the ”explicit” world. It is:
Linear
Quantitative
Static
Fragmented
In contrast, higher logic addresses the non-visible or ”implicate” world. It is:
Non-linear
Qualitative
Dynamic
Holistic
Remember that Dr. Deming talked about ”the most important numbers being unknown and unknowable,” that would be the qualitative world, as would the variation in all things, processes, and statistics.

Now as you managers and teachers who have applied Dr. Deming’s principles know, we have been thrust into this new world by the speed of technological change. Adjusting to such change is not easy. The Industrial Revolution occurred over the span of several lifetimes and it caused great social disruption. We see today in the developing countries the great cultural difficulty in trying to make such a leap in a single lifetime or two.

Meanwhile, we in the first world now are undergoing an apparently pleasanter, but much more difficult and jarring adjustment. There has been more change in our lifetimes than in all of history until now. The new, non-visible world enfolds the old and we must know how to operate in both and to move confidently and competently between them. Deming has helped us do this, even before most of us knew there was another world.

This new logic requires that we modify our thinking and expand our language. You will remember that Dr. Deming said it took at least three exposures for anyone to begin to understand his ideas. Some student’s left the four-day seminars transformed and some left angry.

Physicist David Bohm describes this new world in his book ”Wholeness and The Implicate Order.” The Implicate Order (from the Latin ”to be enfolded”) is ”a level of reality beyond our normal everyday thoughts and perceptions, as well as beyond any picture of reality offered by a given scientific theory.”

In the Implicate Order, Bohm says that ”everything in the universe affects everything else because they are all part of the same unbroken whole.” He says that ”the inclination towards fragmentation is embedded in the subject-verb-object structure of our grammar, and is reflected at the personal and social levels by our tendency to see individuals and groups as ’other’ than ourselves, leading to isolation, selfishness and wars,” what Dr. Deming called barriers.

We can now observe that, seemingly without knowing it, Dr. Deming in his approach to managing organizations devised a case of the higher logic predicted by Ouspensky and Bohm, the first broad-based and readily verifiable case of that logic.

But exciting and perplexing as that theory is, that general conclusion is only half the story on which Jeff, Lloyd, Lou and I are working. To explain the other half, I want to talk to you about a concept called Convergent Integration, which is the common thread tying Dr. Deming and all of these others together.

The term ”convergent integration” was first used by the English philosopher Julian Huxley to describe the human trend toward central convergence, increasing organization and growth. And that is what Jeff and we are calling this new logic, which says that when certain conditions of assembly are met, the whole can be greater than the sum of its parts.

Convergent Integration: a new logic which says that then when certain conditions of assembly are met, the whole can be greater than the sum of its parts.

This may be the time to further explain that what prompted Jeff to contact Lloyd and me was that he had developed and pursued a problem solving logic in his management work and he kept reaching conclusions that contradicted conventional wisdom. As he read our books, he saw similar results of Deming’s that contradicted conventional wisdom. He also saw that both his logic and Deming’s were based on the concept that a properly integrated whole will be greater than the sum of its parts.

Which brings us back to Convergent Integration. Convergent integration can be seen in a jigsaw puzzle; when assembled, a picture or transcending perspective appears. It can be seen in an automobile; the parts assembled produce something greater than their sum: a means of transportation. In problem solving, the solution is a greater whole brought into being by assembling the facts. A winning sports team can be greater than the sum of its parts, so can an orchestra, so can a marriage, and so on.

Some historic examples of this happening at random would be the Founding Fathers setting up the conditions of democracy or the men who split the atom. None of them could have done it alone, but together they could.

Dr. Deming practiced convergent integration without having a name for it. In Profound Knowledge he integrated four disciplines: systems thinking, statistical thinking, epistemology, and psychology, into a revolutionary system of management.

None of the four disciplines is a philosophy of management by itself; yet taken together they created a management force no one had ever imagined. Profound knowledge is greater than the sum of its parts.

Another way to describe Dr. Deming’s Profound Knowledge is as a system of application of convergence logic toward the continuing improvement of products and services. The successful business practicing Deming becomes a whole that is greater than the sum of its parts.

Deming showed the way to a method where a group or team of people working together for a common purpose can be greater than the sum of its parts. Through Profound Knowledge, Dr. Deming helped Japanese and American industries eliminate cross purposes between labor and management, which lead to the elimination of cross purposes among divisions.

Deming’s Profound Knowledge created a greater whole in these industries. Jeff explains that he saw that this greater whole resulted from a reversal within the organization that transformed conflict into complementarity. And in doing so it created internal momentum toward continual improvement.

”Eliminating cross purposes” is Jeff’s term and I think it makes understanding Profound Knowledge easier.

Cross purposes and divergences prevent the creation of unity. Deming’s system effectively eliminates cross purposes and divergences between groups working in association; however, two additional sets of cross purposes and divergences remain largely unresolved. One occurs between individuals. The other within an individual.

Eliminate cross purposes
Organizational level: (labor and management)
Departmental level
Relational level (between persons)
Personal Level (within individuals)
We can use the principles of Convergent Integration to take Deming’s ideas to the next level, a level he already intuited but did not have time to elaborate.

First, we can use Convergent Integration for the systemic elimination of cross purposes between persons, which are perpetuated by biases, unnecessary speculations and personal agendas.

And then we can use Convergent Integration to remove cross purposes within individuals. We do this by helping them (or ourselves) eliminate biases, unnecessary speculations and become conscious of various conflicting internal agendas and personalities. This is the work of the Enneagram. Gurdjieff said that a person who begins to achieve interior integration of various personalities is developing ”unified presence.”

A practical application of this would mean that the same logic applied by Dr. Deming to achieve unity in an organization and the continual improvement of products and services can be utilized in a directed approach to achieve radical improvements in problem-solving and teamwork skills

And there is an even more significant promise of this new logic. Jeff, Lou, Lloyd and I have come to believe that if you take:

*Deming’s practical application of higher logic, the Convergent Integration of people to create an organization with internal unity; Recognize it as a validation of: *Ouspensky’s prediction and description of precisely such a logic and then add to it: *Gurdjieff’s theory of the development of individual consciousness, and *Teilhard’s theory of group evolution to a higher level of understanding and convergence in human consciousness, you arrive not only at breakthrough potentials in problem solving and teamwork, but at a complete theory of evolution in consciousness.

A philosophy of the evolution of consciousness
Deming
Ouspensky
Gurdjieff
Teilhard
Once again, like Deming integrating four disciplines into Profound Knowledge, we are integrating the ideas of these four men. None of their ideas taken individually is a complete theory of the evolution of consciousness, but the ideas convergently integrated together produce just such a theory.

And we are thinking that this new integration of the four philosophers could be called Profound Consciousness or the systemic application of higher logic toward the continuing improvement of people.

Or to build on what Dr. Deming specified, Profound Knowledge opens the way to joy in work and joy in learning, while Profound Consciousness would enhance these values and lead to joy in relationship and joy in self --in short-- better and better quality of life.

Of course, the implications reach far beyond the business world. We are talking about the next step in evolution and also saying that consciousness has potential control over its own evolution. Just as a corporation has potential control over its own success.

Jeff and we are saying that a group of people who have been able to achieve unified presence and are practicing Deming’s logic would be able to, again and again, predictably produce results greater than the sum of their parts. Results that most of us can hardly imagine. Neither James Watt nor Isaac Newton -- or their neighbors -- could have imagined today’s world.

This new and higher world of Profound Knowledge and Profound Consciousness could well lead to a different view of space, time, human consciousness and what is important.

We conclude that Deming and David Bohm were beginning to describe this. Deming, as he drew the systems diagram for the Japanese industrialists, told them you must see manufacturing as a system, not just bits and pieces.

David Bohm said: ”At present, people create barriers between each other by their fragmentary thought. Each one operates separately. When these barriers have dissolved, then there arises one mind, where they are all one unit, but each person also retains his or her own individual awareness.”

Teilhard and Bohm both believed that if you were able to get a group of people working together with one another at a different plane, they might find a new way to operate that would not be simply individual.

We call a basic version of this new way of operating a ”team.” An ordinary team is a group of people who have a shared task. But imagine how powerful a team could be if the individuals in it would operate as if with one mind yet retain their individuality.

We all know or suspect that we do not use all of our intelligence. Gurdjieff spoke of humans as having three centers of intelligence, the head, the heart and the instinctive. His work was aimed an integrating them into a greater intelligence for the individual, just as Deming was interested in integrating individuals into a team.

Einstein said, ”We have to think, with feelings in our muscles.” I would like to give you an idea of what this means about individual and group potential and a personal metaphor to take away. Imagining our potential is as complex and as simple as this: when you ride a bicycle or drive an automobile, you are engaging in a movement you can’t describe or even comprehend. That’s the implicate order that is enfolded in you. You have capacities within you that are phenomenal, if you only knew how to release them.

Jeff is working on a series of principles, not lists of things to do, but principles of how individuals and organizations might begin to practice these ideas and utilize these phenomenal capacities within each of us. We hope these methods can help us begin to achieve what has only been random in the past. It is an exciting project.

Practically, what we are talking about is a directed approach to radically increasing the problem-solving and teamwork skills of people working in Deming organizations. Or using this problem solving and teamwork building to introduce Deming to organizations. These are skills that have surfaced in the past, but randomly. We are working on devising a directed approach.

In that regard, our books will depend on the quality of our examples and metaphors, and for that we need your help. If you have examples of extraordinary teamwork or if you have found an effective way to describe and teach related ideas, please contact us.

We have an inkling that perhaps these ideas can only be learned, not taught. And we are well aware of how rewarding or frustrating that can be for student and teacher. We are interested in your experiences.

Please contact us by e-mail, regular mail, telephone, whatever. Leave your comments on our feedback page or send us an e-mail message.
2006-10-21 21:20:36
hc
School leadership

Fewer chiefs, more Indians
Oct 19th 2006 | CAMBRIDGE
From The Economist print edition

Using scarce head teachers more wisely


ON THE face of it, Newnham Croft Primary School is a blessed spot. Situated in a village just outside Cambridge, next to Grantchester Meadows (immortalised by Rupert Brooke and Pink Floyd), it is small, pretty and full of the children of education-obsessed academics. But when the headmistress left teaching last Christmas, the governors were unable to replace her. In the end the local council asked Roger Marcon, an educational consultant, to step in temporarily.

Newnham Croft faces particular difficulties. As a small primary school, it cannot pay a head teacher much—and family houses nearby cost upwards of £500,000. Cambridge schools are hard on heads—those pesky academic parents think they could do the job themselves, only better. But schools all over the country are in the same boat. According to the National Association of Head Teachers, around 1,200 British schools are currently making do with temporary heads. That makes it difficult for the weaker ones to improve: as a parliamentary committee reported on October 17th, heads are vital to turning around failing schools.

Heads tend to be appointed in their mid-40s after 15-odd years in the classroom and another five or so as a deputy. They increasingly retire, exhausted, at just 55, which means the loss of baby-boomers is already being felt. The National College for School Leadership, which trains head teachers, predicts that retirements will not peak until 2009 (see chart).

Compounding the demographic problem, potential heads are sitting on their hands. A survey by the General Teaching Council in September found that deputies are looking at their boss’s job and vowing never to apply for it.

“Far too much time is spent reacting to bureaucratic initiatives,” complains Mr Marcon. Heads are accountable to everybody, he says. And politicians believe that every problem in society, from religious and racial segregation to obesity and laziness, has a solution involving schools. Many head teachers are excellent managers, but they are too swamped to offer strategic leadership. In order for headship to become attractive again, Mr Marcon thinks the role itself must change.

To glimpse one possible future, look at Parkside Community College, a popular secondary school in central Cambridge that takes most of the 12-year-olds who leave Newnham Croft. In the summer of 2005, Parkside federated with Coleridge Community College, a failing neighbour under threat of closure. Applications and results at Coleridge are already rising fast.

“It was a takeover,” says Andrew Hutchinson, formerly the head of Parkside and now the federation’s executive principal. He says the merger brought to Coleridge—a school where “the brand didn’t work”—the systems and ethos that made Parkside so successful. A vice-principal and four deputy heads (two for each school) now answer to Mr Hutchinson. Such a set-up is an elegant way of coping with a national shortage at the top: one head and five deputies are easier to find than two of each.

The boss’s role has changed, too. “I couldn’t do the same as before, but twice over,” says Mr Hutchinson. He now delegates more, to his deputies and departmental heads—some of whom may, as a result, find they have a taste for leadership. It also makes his job more manageable, as he can concentrate on leading. Perhaps recruiting traditional head teachers has been difficult, not because the job is too large, but because it is too small.
2006-10-22 10:27:07
hc
商學院領導力教學遭抨擊

英國《金融時報》德拉•布拉德肖(Della Bradshaw)倫敦報導
2006年10月23日 星期一


作為商學院世界的一個叛逆者,著名管理學家亨利•明茲柏格(Henry Mintzberg)教授將最新的矛頭對準了自己的職業,公開批評商學院的一個最新趨勢——領導力教學。

明茲柏格教授指出:“我們迷戀‘領導能力’。我們的目的也許是要賦予人們這種能力,但結果常常是使他們喪失這種能力。由於只關注單個人……領導能力就成了一種個人主義……這對組織有破壞作用。”

2001年美國遭受恐怖襲擊之後,領導能力成為管理教育中的熱門話題。如今,幾乎每家商學院都在MBA課程中開設領導能力單元,還有大量專注於這一主題的短期高管課程。

長期以來,明茲柏格教授對管理教育的看法在商學院圈子裏倍受爭議,不過事實證明,他的觀點常常是富有預見性的。過去10年,他一直在厲聲反對北美MBA課程採取的傳統教學方式。然而,只是到了近年,以斯坦福大學(Stanford University)教授傑佛瑞•普費弗(Jeffrey Pfeffer)和倫敦商學院(LBS)已故教授蘇曼德拉•戈沙爾(Sumantra Ghoshal)為首的另一些知名學者也提出質疑,懷疑MBA是否在傳授正確的知識。

明茲柏格教授提出,傳統的MBA課堂過於強調管理科學,忽略了實踐,而多數MBA學員太年輕,不能充分領會教學內容。

明茲柏格教授認為,對那些“高高在上、高談闊論、滿嘴宏偉戰略和抽象業績標準的經理人”提出了批評。他指出,好的管理和領導能力是不能割裂的。“有人願意為一個缺乏領導素質的經理人,或是一個不會進行管理的領導者工作嗎?”明茲柏格目前在家鄉蒙特利爾的麥基爾大學(McGill University)教授戰略學。

歐洲工商管理學院(Insead)院長弗蘭克•布朗(Frank Brown)在一篇意見相反的文章中提出,培養領導者必須成為商學院的主要任務之一。他寫道:“簡單地說,商業領域不需要更多經理人。相反,這個領域需要更多的領導者。”
2006-10-23 10:20:08
HC
2006/10/29 許多電視台報導:
「台中市春水堂(著名連鎖餐飲店)因顧客要求「酸一點」,在帳單上多加一攔「檸檬汁10元」而挨轟。
這名消費者氣得向媒體投訴這家連鎖飲料店太寒酸。飲料店解釋,是因為檸檬汁成本高,才加十元。為了避免困擾,暫時不加收費用。連鎖茶飲店里,工作人員正在忙著泡茶,顧客上門要加檸檬汁,但是必須加十塊錢。顧客口味輕重每個人都不同,不過面對顧客的要求,業者說,加不加錢,真的有成本考量。
不過有人說如果咖啡不加糖、奶精,不是該退錢…
飲料店為了避免以後再出現糾紛,這家被投訴的業者說,以後消費者要求加料,不會加價,除非成本真的太高了,他們也會在目錄上寫清楚,免得和消費者鬧得不愉快。」

天下有沒白吃的午餐?如果真加檸檬要「工本」,當然要酌收費用。這是一種生意經,….

這情形,類似百年前的布衣庄說「頭等加重」。
只是大家習慣「價值克己」。(前人說定價低廉)
參考:趙珩{彀外譚屑──近五十年聞見摭憶}(北京:三聯書店) 中之第44-7解釋。

現在如果你是賣家,可能採取的「收帳方式」有許多方式,這正是生意之妙。
2006-11-01 00:55:43
HC
REF:「原創+品質 東方品牌跨國決勝點」【經濟日報/鄭秋霜】 2006.10.31 02:57 am

這談的是「台灣文化創意產業如何利用「東方熱」?」
當然,「原創+品質」是大帽子,不說清楚的話,容易淪為空話。
「法國藝術家協會理事長馬洛茲(P. Merloz)所說:「現在全世界的東西來自四面八方,早已互相混合、互相影響,但萬變不離其宗,最重要的還是品質。」」

哈哈!Deming是知音,他的{新經濟學}中引朋友說:聽聽倫敦交響樂,在比較當地的樂團,就知道…

EUGENE O’NEILL(1888-1953)
審美感受容易,但不容易說清楚,昨天買”奧尼爾文集”(6冊北京:人民文學,2006)--因讀他一首(譯)詩,能夠體諒他的情,就買下,因為其他主要的是44齣戲劇,不過drama是要演的,讀起來是兩不同世界的東西。

有趣的是,我們可以去讀1936年奧尼爾在諾貝爾獎的(代)說辭:「……這些作家不敢承認這種影響,生怕別人說成缺乏獨創性。…….也許他的靈魂……帶著幾分滿意的微笑發現他的這弟子並未辜負其宗師。」
(奧尼爾與瑞典有緣;後來許多作品首演在斯德哥爾摩…The Cambridge Companion to Eugene O’Neill之Chronology)
2006-11-01 01:49:10
hc
談全人與全人教育


隔壁教會真理堂,將「全人教育」寫在門面壁上。
過去十幾年,我以為它是從英文直接翻譯的。
今天查一下日文辭典,發現它也可能從古中國—日本—台灣。
又讀到梅先生的特殊「全人」用法,特別記下來。
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【全人】解釋(教育部國語辭典)
人格、道德和學行等各方面毫無瑕疵的人。莊子˙庚桑楚:夫工乎天而俍乎人者,唯全人能之。兒女英雄傳˙第二十七回:殊不知凡為女子,必先婦德、婦言、婦容、婦工,四者兼備,纔算得個全人。
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可討論的應用例:【梅貽寶「大學教育五十年--八十自傳」台北:聯經,1986增訂版,頁77:「她是『全人』(丈夫子女俱全)」,戚族中婚喪嫁娶,都要她到場,以保無虞。】
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四肢健全的人。莊子˙德充符:靈公說之,而視全人,其脰肩肩。南朝梁˙沈約˙與徐勉書:外觀旁覽,尚似全人。

保全人民。後漢書˙卷二十九˙郅惲傳:昔伊尹自鬻輔商,立功全人。
****


ぜんじん 0 【全人】
知・情・意を調和してそなえている人。
ぜんじん-きょういく ―けう― 5 【全人教育】
調和ある人格の形成をめざす教育。知育偏重の教育に対して、徳育・体育および情操教育を重んじるもの。
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Whole Person Counseling
Bible-based counseling that effectively ministers to the whole person (spirit,
soul, and body) in areas of social relations, mental, emotional, and physical ...

這正是{戴明修煉 II} 的主旨。
A Whole-Person/Systemic Approach to Organization Change Management ...
2006-11-05 00:32:32
HC
高市一名婦人去年存下四十八萬四千元的私房錢,並將錢藏進牆角縫隙內,但她後來完全忘了此事,事隔一年多,她日前清理房間時才「意外」發現這筆錢,但千元鈔票疑因受潮黏成一團且嚴重污損,臺灣銀行拒絕兌換,經立委羅世雄昨居間協調,臺銀同意將毀損的紙鈔送往調查局鑑定,再依鑑定結果核兌。



藏牆角逾年將送鑑定
婦人唐鶯鶯(五十七歲)說,這筆錢是她省下買菜錢、瞞著丈夫跟民間互助會三年多存下來的,去年七月標下互助會後,她用報紙將錢包起來,藏在自家三樓空房內矮櫃與牆角縫隙處,原想拿到銀行存放,但後來竟忘記了,直到十幾天前打掃房間才發現,但原本五疊、四百八十四張千元紙鈔,竟黏成五團,她兩度前往臺銀求助,行員都說除非紙鈔可以張張分開辨識,否則無法兌換,並建議她將紙鈔泡水試試看,但她將紙鈔泡水一天後仍未化開。
唐婦說:「錢是要給兒子娶老婆用的,根本不敢想若變成廢紙該怎麼辦?」其夫許獻則說,紙鈔可能因放在牆角,窗戶滲水受潮才會黏成一團。
臺銀高雄分行襄理蔣宗學昨表示,根據「污損破損不適流通之紙幣及硬幣收兌標準」規定,只有火焚及不能辨識真偽的紙幣才能送鑑定,過去從未遇過這種狀況,但他允諾會將這批毀損紙鈔送到調查局鑑定,依鑑定結果核兌。



紙幣污損兌換規則
全額收兌:破損餘留部分在3/4以上;破損但片片能吻合;污損或燻黑,但簽章、號碼、文字及花紋可辨認。
半額收兌:毀損餘留部分在1/2以上、3/4以下。
不予收兌:火燻、火焚、油漬、塗染不能辨識;餘留不及1/2;故意剪挖、塗改或剝去一面。
酌量收兌:因不可抗力毀損但餘留部分不及1/2,若能證明事實且經銀行主管核可,可酌量收兌。
證明核兌:因火焚不能辨別真偽,可經有關機關鑑定化驗,憑證明核兌。
資料來源:「污損破損不適流通之紙幣及硬幣收兌標準」
2006-11-08 08:12:55
HC
「為什麼這些公司如流星而逝?為什麼他們不能成為『廢墟中站起的巨人』?其實這正突顯了經營理念的重要。」(張忠樸 2001-08-17)

hc:「松下先生的喪禮上,他公司的一位主管說,他們對於歐美的融合,還相當遙遙無期……」

*****
SONY: The Private Life by John Nathan, Houghton Mifflin (1999);
「南森【Nathan】的採訪與綜合天才是驚人的……他以生動而迷人的方式考察了這家最沒有日本特色的公司的日本靈魂。」(——倫敦經濟學院了 羅奈爾得•多爾)
這本書的日本和繁簡字翻譯,歷史軌跡如下。所選的書名副標題深有啟示:

『ソニー ドリーム・キッズの伝説』*ジョン・ネイスン著、山崎淳訳、文藝春秋、2000/6
○ 約翰.納善(John Nathan)著{SONY 新力王國= SONY : the private life }; 高煥麗譯.臺北: 智庫, 民90 [2001]
○ (美) 約翰•內森著{索尼的私人生活= Sony the private life }徐琴, 錢再見, 李寧寧譯,南京 譯林出版社 2002/10
Business Week的書評並沒有好好的讀完書,不過它抓到其中Sony 最高階主管的「一意孤行」之「情感」Sony: Management by Whim

從好處看,他們力挽大公司創新之狂熱:寧可投入全力,也不要矇混過去而後悔!
Management guru Peter Drucker once said, ”Whenever you see a successful business, someone made a courageous decision.”

内容提要:
這本書記錄了一家日本企業走向國際化的種種嘗試和磕磕絆絆**的艱辛歷程。在這個過程中技術問題不是最大的挑戰,而日本式的企業經營理念、決策過程、商業運作、領導人個人意志在與西方世界商業社會融合中所遇到的衝突和摩擦,成為無法回避的重大阻礙。這實際上是深層次文化衝突的外部表現。

(* dream kids 這是取自第二任董事長「大賀大師」說的話。
**磕磕絆絆
跌跌撞撞。綠野仙蹤˙第七回:到後來兩目如漆,只得磕磕絆絆,在大小石中亂竄,或爬或走,勉強下了山坡。
說話費力的樣子。如:彌留之際,他磕磕絆絆的交代了些遺言。)
2006-11-16 10:39:54
hc
取自(尋智書摘{人生的九個學分} (Legacy, the Giving of Life’s Greatest Treasures)」
最寶貴的遺產(7)──誠意領導

  「領導」這個概念的重點,有三件基本而交互相關的特質,跟腦子、心靈、雙腳有關。領導是一項可以傳遞給別人的想法(頭腦)、一種能夠激發想法的能力(心靈),以及朝著既定目標推動這些想法的功夫(雙腳)。(頁199)

  真正的領袖能夠抽絲剝繭,解析複雜問題,然後用深入淺出的方式提出自己的解決方案。領導能力來自於掌握住四項相關連的元素:認識自己;發展人際關係;掌握事物的脈絡,以及拿捏時機。(頁202)

  具有領導能力的人往往對自己的才華深具信心,也擁有遠大的眼光、獨立思考的能力、身心兩方的堅毅、並有冒險精神、身先士卒的勇氣,以及追求正義的熱情。(頁199)

  領袖們也具有一種幽默感,足以擁抱生命中的窘境。(頁213)

  真正的領導者從來不因年紀大而定下來──他們同時擁有著孩童般的天真、好奇,以及歷經歲月洗禮而得的成年智慧。他們不斷提出問題,重新思考解決方法。那個永垂不朽的問號,跟任何我們所要留下的遺產一樣重要。(頁200)
  愛默生的詩句精確捕捉了領袖特質的精髓,我們應可將之傳衍下去:
贏得聰明之士的尊敬和兒童的喜愛。
爭取坦率之人的欣賞,忍受虛假朋友的背叛。
多多從別人身上尋找優點。
離開人世的時候,讓世界變得好一點點:
留下一個健康的孩子,一小塊花園,一種修補過的社會情況。
知道了有一個生命因為你的緣故而呼吸得更順暢,
這便是成功。(頁215)
2006-11-19 11:21:50
hc
取自(尋智書摘{人生的九個學分} (Legacy, the Giving of Life’s Greatest Treasures)」
最寶貴的遺產(2)──學習之心

  學習,是我們生存的必要手段。學習,強迫我們重新看事情,逼我們振奮、成長、改變與適應。作家霍姆斯說過,一顆朝向新座標伸展的心靈,是絕不會返回原點的。伸展 ,是使心靈免於僵化和無趣的最佳對策。(頁76)

  英文裡的“educate”(教育)一字,字源的意思是“ex-ducare”(領導跨出),意指展開新的挑戰。 學習的最終目標在於學著適應、產生連結 ,並建立起一個倉庫,以便在匱乏時可以紓困。(頁77)

  真正在學習的人,是一個探險家兼發現者,用他的工具一點一滴挖掘寶藏,不找到寶藏絕不放棄。(頁78)

  真正的學習是立體的,叫做「關聯式學習」。這種學習方式,鼓勵學習者經由找出模式及關係來培養判斷力,採用關連方式來學習的人,會把看似矛盾的現象加以調和,試著從中找出意義。(頁80)
  有智慧不單是懂得分辨對錯,而且是有能力在即使遇到無法全盤掌握的問題時,也可利用常識予以解決。(頁82)

 好的學習者一輩子都在擴展自己的學習 領域,並誠實面對自己在學習時所遭遇的挫折。(頁85)

  刻板印象與學習是對立的,只會妨礙我們發展更有意義的關係,限制了我們的成長。刻板印象造成一種自以為了解的假象——這只會增強了無知,不是缺乏知識的無知,而是假知識所產生的無知。(頁89)

  得到兩座諾貝爾獎的美國化學家鮑林(Linus Pauling)有一次被人問到,他是如何憑藉所知達到那樣非凡成就的?「我也不知道,」他回答說:「我似乎只是把我腦中不太合理的東西去掉。」(頁89)


 真正的學習和智慧,是做到能夠以敏捷、運用類比的方式來思考。這意謂著用跨學科、跨領域的方式思考。這種思考練習可以刺激想像,帶來驚奇,幫助我們找到新的可能性和解決途徑。(頁90)

  我們需要學習並需要傳遞下去的東西,可真不少。我們需要學習如何引發動機。我們需要學習如何和別人產生連結,並援引他們的特殊智慧和聰明。真正的學習者,在多了解別人的同時,也更加了解自己。(頁93)

  心靈正如肌肉,需要不斷操練才能維持健康——這也是我們應該留傳給子孫的一份智慧遺產。(頁85)
2006-11-19 11:26:01
HC
more exciting, fun and satisfying、優質、「畫質、音質、品質」


讀報碰到一些與品質相關用辭,記下來:
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#「再就近80%考慮安裝使用數位電視的對象進行調查發現,….. 」
#「根據資策會資訊市場情報中心(MIC)所進行的數位家庭娛樂消費者行為調查,台灣的家庭娛樂市場消費者對於「畫質、音質、品質」三者兼具的產品,具備較高的需求度。」

HC評:看來MIC的市場調查不懂得什麼叫抽樣。
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#「三、聯合報系永續經營的職志不變,將一本為讀者繼續發展提供優質資訊的管道,請讀者續予批評指教。」(公開發表以「美好的記憶,光榮的句點,真誠的祝福」為標題的民生報停刊聲明)

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#亞洲華爾街日報
Testing the PlayStation 3 and the Wii, we found the cheaper Wii to be the more exciting, fun and satisfying of the two new game machines.
*****
與老徐打招呼(熬夜)
me: 老劉NB之PDF檔已寄到並轉送出去。我叫他用PDF等方式讓更多人可以分享NB專輯,我覺得這點子不錯。
現在感覺時光倒流。我現在想續寫1982年的書,不過沒有ERSO(電子工業研究所)和你等的豐富資源,幾乎寸步難行。……感慨日本之成就等就是一種哲學(愛智)。 我因為讀SAID訪談指揮家,回頭讀他的成名作{東方學},發現他還真是西方功力的學者,其東方學視角和文化敏感等,都遠超中國學者談「東方、西方」…..
2006-11-30 09:44:58
HC
統計數據的玄機

幾天前看到李四端先生訪談李昌鈺先生(刑事鑑定專家)。節目末了時李昌鈺給李四端上了一堂最寶貴的課,可是我有點不相李四端聽得進去。我但憑記憶記一下。
李四端給李昌鈺的數據是:台灣近20年的犯罪率上升25%,你認為怎麼?
李昌鈺完全不直接回答。他先說,刑事案與經濟發展息息相關,所以要對照看。再者數據的界定有沒有改變(又譬如說,「自殺」算不算……)?其中的「初犯」和「累犯」的比率各多少?
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我是學統計的,對於台灣的許多大報的民調數據,簡直不知道他們在玩什麼?
這回北高兩市的選舉統計數據富藏相當大的玄機。不過,我認為真正的知識不是逞寫文章的一時之快,而是應該投資詳細作社會意見與人口頭層別分析等等的研究。
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中国的品質検査部門對輸入Sony製品加強検査

據北京日刊紙「京華時報」報導,国家品質検査検疫総局(品質検査部門)的網站在11月30日公告將對對輸入Sony製品加強検査,因為該公司發生一連串関連製品之部品的品質問題。
這只要是因為數位相機的CCD回收。
不過Sony(中国)公司的公關康建氏說,這純粹是大家對於「產品召回」(recalls)之定義不同。中國官方將 recall 界定為「免費的部品換回服務」,這在日本稱為「無償修理・交換」,數位相機的CCD屬於此。不過Sony 界定的 recall 為「產品因有潛在或隱藏的安全問題而強制回收」。
2006-12-10 23:21:19
hc
請轉告學生

戴明領導手冊
頁248 圖7-9 的原彩色圖 請參考
Simon University 尾牙 2006
2006-12-14 20:00:36
hc
sidebar

日文:(本記に対する)補足記事, 関連別項記事; (自動車のドア内部の)側面補強金属棒, サイドバー; 陪審員を除いた判事と検事と弁護人の間での協議.
In publishing, sidebar is a term for information placed adjacent to an article in a printed or Web publication, graphically separate but with contextual connection.
The term has long been used in newspaper and magazine layout. It is now common in Web design, where sidebars originated as advertising space and have evolved to contain information such as quick links to other parts of the site, or links to related materials on other sites. Online sidebars often include small bits of information such as quotes, polls, lists, pictures, site tools, etc.
例:
2006-12-21 BBC:「《獨立報》在頭版報道了氣候變暖對大自然生物的危害。報道說,科學家發現,在西班牙北部的山區,棕熊停止冬眠,這可能是至今為止顯示氣候變化影響自然生物的一個最強烈訊號。」

案:參考 {戴明領導手冊 } 頁238之 SIDEBAR
2006-12-22 00:23:28
hc
{戴明領導手冊}頁39的sidebar所提到的書:
Punished by rewards. By Kohn, A. 1993/1999 ..
中文翻譯:{獎勵的懲罰}上海三聯,2006,頁63-5
2006-12-24 10:29:08
hc
福特Gerald Rudolph Ford (1913-2006) 的回憶錄:A Time to Heal (1979《療傷時刻》。林博文稱其為 {終結政治動亂的療傷大師} :「 美國經過六十年代的反戰動亂與七十年代的水門醜聞,國家已成分崩離析狀態。在歷史性關頭,福特穩定了人心,平息了紛爭,使美國重回長治久安的時代。」

康復型組織(Healing Organization) 是 Peter Scholtes 在拙譯{戴明領導手冊} 頁368-78的重要概念。
2006-12-28 13:17:55
hc
學生的管制圖作業和參考資料

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早寝早起き朝ごはん 体温整え情緒安定/文科省調査【関東】
掲載日:06-12-14
 早起きして朝食をしっかりとった児童は、体温が高い状態で1時間目を迎えられることが、文部科学省の調査で分かった。体温が高いことは頭脳や体が活発に働いていることの裏付けとなる。「早寝早起き朝ごはん」を実行した児童は、自信を高め、不安も減るという結果も出た。

 調査は、同省の委託事業として東京の品川区立鈴ケ森小が6~7月、3週間にわたってPTAなどの協力を得てまとめた。6年生2クラスのうち1クラスが、午前7時20分に登校してラジオ体操をした後、親らが作った朝食を食べて歯磨きをした。

 ・・・(詳しくは日本農業新聞紙面をご覧ください)
2007-01-01 12:29:14
hc
RE 學生每日喝水量管理圖
David:「x-R 管制圖過去沒有使用的經驗 但是從公式看 並沒有錯」
hc:「沒有請同學說明其搜集數據的意義和方法和畫圖,是一大缺失。」
2007-01-11 21:39:47
hc
hard knocks
pl.n. Informal.
The practical experiences of life, including hardships and disappointments: “He hadn
2007-01-18 15:06:14
是 (若未登入"個人新聞台帳號"則看不到回覆唷!)
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