After Liang Jianxing took charge of the Tianhe branch of Paradise Paper Mill, Liang Shirong's "Datong Spirit" and "sincere cooperation, each doing their best, breathing together, sharing destiny, and creating a happy life" in modern enterprise management, as well as the "sincerity, kindness, kindness, goodness, accumulation of virtue, equality, tolerance, harmony, filial piety, righteousness, forbearance, letting" and other elements with profound Zen cultural heritage penetrated into all aspects of modern enterprise management, so that employees can embody the concept of people-oriented, goodness first, and ultimate care. Accept the "Datong spirit" and "Liang spirit spirit" of the factory director Liang Shirong and the influence of the six ancestors Huineng Zen culture, calm the soul, become a self-improvement, moral purity, do not participate in the poison, love the factory as home, and benefit the noble person of the society, the Tianhe branch is prosperous, creating a new situation of the Tianhe branch of Liangshi Group, creating a daily output of 80,000 tons of high-quality paper products, with an annual output value of 320 million yuan. Under the impact of several huge market economic waves such as the Asian financial turmoil, which has brought serious disasters to all walks of life, Wang Jianxing responded vigorously, kept in mind and carried forward the spirit of Liang, carried forward the broad and profound Zen thought, and lived up to expectations to lead the paper mill to rush through one dangerous shoal after another, and create new brilliance for Liang's group at a new starting point again and again! With its unique charm, the "Liang spirit" and Zen culture have led the Liang Group to achieve unconventional and leapfrog development. As a result, a monument has been formed that has stood tall in the financial crisis and various complex environments! It maintains stable profits, ensures the income of farmers, creates a happiness-oriented industrial demonstration, improves the happiness index, and allows more farmers who have joined Liang's to embark on the road to prosperity.

This cannot but be said that he is a business wizard who has created miracles and innovations! It also provides a pioneering and innovative valuable experience that can be used for reference in the current exploration of "promoting social management innovation with excellent traditional culture" at all levels.

After China's accession to WT0, in order to take practical measures to meet the challenges of WTO accession, Liang's Group held a conference of high- and middle-level leading cadres.

After listening to the speeches of several presidents, vice presidents and managers, Liang Jianxing said: "As we all know, market economy means competition, and competition is the driving force for enterprise development and the way to optimize resource allocation. After China's accession to WT0, more than half of China's affairs will be involved in the wave of globalization, and GD is a foreign trade-based economy, and this proportion will be higher. In this regard, a comprehensive analysis of the opportunities and challenges of the Liang Group after its accession to the WTO, and further study and grasp the laws governing economic operation will help the Liang Group scientifically formulate economic development in light of the new macroeconomic environment. ”

Speaking of which, I saw him pause and show his three major moves:

First, the implementation of competitive strategies: economies of scale and scope.

What are "economies of scale"? Liang Jianxing gave one of the most obvious examples: if the passenger (shuttle) train from Xinxing to Guangzhou is fully loaded with 30 people, according to the normal fare, the cost of carrying one passenger is almost the same as the cost of carrying 30 passengers, while the income of carrying 30 passengers has increased by 30 times. Similarly, the scale of the Liang Group is already very obvious (it already has more than 10 subordinate branches), and if the Liang Group wants to achieve economies of scale, its more than 10 subsidiaries must achieve good economic returns, otherwise, it will lead to diseconomies of scale, and it will be difficult to win in the competition after joining the WTO.

He then went on to quote the scriptures to talk about economies of scope. After China's accession to WT0, Liang's Group will implement the regionalization strategy for its major branches, and make its major branches a basic all-round company in the operation of newsprint, corrugated paper, carton paper and other series of Liang's Group's paper industry. At the same time, it is necessary to have a contingent of leading cadres who can take charge of their own affairs. In the future, the work center of the Liang Group will be moved downward, and the power of each branch will be expanded, and the managers of each branch will not only be upgraded from "manager" to "general manager" in terms of title, but more importantly, they will be able to cultivate their own management ability. With such a team, it is possible to develop business on a larger scale. In addition, the senior leaders of the group should concentrate on the decision-making of the group's development, and form a pattern in which the branch becomes the profit center and the group headquarters becomes the investment decision-making center, so that the efficiency of the group can be brought into play. Theoretically, this is the development strategy of economies of scope.

Second, it is necessary to attach great importance to technological innovation and improve the scientific and technological content of products. The scientific and technological development and innovation ability of leading enterprises is directly related to the competition of enterprises in the market and the number of rural households; If leading enterprises want to be invincible in the fierce market competition, they must become the main body of technological innovation and vigorously improve the scientific and technological content of their products. As one of the 50 key leading enterprises in the country, Liang's Group must increase technological innovation in the future, regard technological innovation as the "lifeline" of the group's survival and development, continuously increase investment in technology development, vigorously improve the scientific and technological content of products, win the market with high-quality products, and rely on advanced technology to promote the development of the group company.

Third, we should apply WTO rules and innovate marketing strategies. After China's accession to WT0, with the allocation stage of passive quotas for light industrial products and the liberalization of dynamic quotas, the "late-mover effect" of Liang's Group's resource advantages and product advantages will be "highlighted", which will bring historic opportunities and challenges to Liang's Group's various paper products. Therefore, if Liang's Group wants to put its products into the international market in large quantities, use WTO rules, innovate marketing strategies, put products into the international market, and improve the comprehensive competitiveness of the economy.

Liang Jianxing's words were like a jewel falling on the plate, and the gold and stone were thrown to the ground, and the words shocked the audience. There are those who agree; admire it; There are whisperers; Others whispered, how could he come up with such a profound theory as an expert professor?

It is no wonder that they don't know that Liang Jianxing, who loves to read, delve into knowledge, and constantly improve his own quality, is already a graduate student majoring in economics from the GD Academy of Social Sciences, and is studying for the CEO and president class of Sun Yat-sen University MBA.

These three highly constructive measures of Liang Jianxing have provided a scientific basis for decision-making for the Liang Group to cope with the challenges of WTO accession.

Leung Kin Hing's talent is not only reflected in his excellent modern business management, but also in his incisive insights on people's mind management.

"The foundation of the human heart is self-realization". This is a proverb summed up by Mr. Chen Jianxing in his research on human heart management. Below, please take a look at a paper written by Mr. Leung Kin Hing to see his unique insights on "Mind Management":

"People's heart" is a well-known concept in Chinese society, especially the sentences about "people's heart" abound in the classic idioms that have accumulated the classics of traditional Chinese culture. You don't see: unpopular, happy, demagoguery, inspiring, people's hearts like faces, people's hearts, people's hearts, people's hearts, and so on. Today, I'm here to study and share this topic with you.

First, people's hearts are important

In the Chinese discourse system, the meaning of "human heart" is very broad. The first refers to the human heart, which is also the most important connotation of the human heart. The first to mention the "human heart" was Mencius, who said: "I also want to correct the hearts of the people, to put an end to heresies, to distance oneself from one's deeds, and to engage in prostitution, in order to inherit the Three Sages." The "three sages" referred to here are Xia Yu, Zhou Gong, and Confucius. (Zhu Xiji's note: Three sages, Yu, Zhou Gong, and Confucius.) In addition, it also refers specifically to a good heart, which is a conscience. For example, the mother-in-law and aunt in the countryside often scolded: "This guy who has no heart", which is equivalent to saying: "This thing without conscience". Finally, there is another meaning that is also commonly used, that is, it refers to people's wishes, feelings, that is, people's preferences. As it is: "The human heart has something to take, to take the likes and dislikes." ("Gan's Family Motto? Another example: "It seems that the human heart is providential, and the two of them are actually worthy of heaven." (Dream of the Red Chamber: Chapter 90)

We believe that the human mind is important because it is an essential characteristic that distinguishes human beings from other animals and is unique to human beings. Mr. Feng Youlan once said: "The reason why man is human is the element of human beings, the definition of human names, that is, the reason why human beings are different from beasts." The reason why people are human beings is that they have human hearts. Mencius said, "Benevolence is the heart of the people; Righteousness, human road also. In other words, benevolence is the heart that a person should have, and righteousness is the way a person should take. From Confucius to Mencius, the source of human emotion lies in "filial piety", first to kiss the people who are close to them, and then from the relatives to others, to achieve the level of "loyalty and forgiveness", to be loyal to the country and the leader in society. Man is not only different from beasts, but also from man. The human heart is a person's spiritual temperament, which not only reflects a person's attitude towards people and things, but also reflects a person's way of doing things. In other words, the "human heart" is the unity of a person's thoughts, concepts, and behavioral habits. In people's daily life, the determination of value norms, the changes in thoughts and emotions, and the shift of choice goals are all reflections of people's hearts.

The human heart is the basis for communicating with the outside world, and the most important thing is to learn to "compare the heart with the heart". Literally, comparing the heart to the heart refers to using one's own heart to measure the hearts of others, describing that one should learn to think from the other party's point of view. People who compare their hearts with their hearts are often good at pushing themselves and others, putting themselves in the shoes of others, and also appearing to be tolerant and empathetic. People who know how to compare their hearts with their hearts are easy to do things evenly, as Zhu Xi said: "As the saying goes, compare hearts to hearts, so that everyone can get their own level." (Song?) Zhu Xi's "Zhu Zi Language? University III) Xiao Jun, a famous cultural person, was very dissatisfied with some bad things in Yan'an and found Chairman Mao to confide. After hearing this, the chairman did not express his position, but wrote a letter to him, in which he said: "I have not said anything because I have had little contact with you in the past, lack of understanding, and have some opinions that I want to talk to you, but I am afraid that I will not benefit you and cause estrangement." There are countless bad phenomena in Yan'an, and what you said to me is worth noting and should be corrected. But I advise you to pay attention to some of your own faults at the same time, not to look at the problem absolutely, to be patient, to pay attention to the relationship between people and me, and to deliberately and compulsorily examine your weaknesses, so that there is a way out and you can 'live with peace of mind'. Otherwise, I will not feel at ease every day, and the pain will be great. ”

The human heart is immortal. It is that people want to be immortal, but the immortality of Westerners is not the same as the immortality of Chinese. The immortality of the soul pursued by Westerners is whether or not they can report to God after death. In the eyes of the Chinese, the human heart is immortal, and the standard of immortality has no place in the eyes of others. If you're alive, but don't have any place in the eyes of others, that's no different from being dead; If you are dead, but you have a place in the eyes of others, then death is like life. For the Chinese, immortality is reflected both in the family and in society. First of all, we must inherit the career of our fathers and be a person who reassures our parents. Secondly, establish your own merits and be a person who can establish morality, meritorious service, and speech. The famous philosopher Mr. Qian Mu saw this very thoroughly, he said: "A person is truly immortal only when he is often reflected in the hearts of others." Chairman Mao also said such things, in his eulogy to commemorate Comrade Zhang Side, he said: "People always have to die, but the meaning of death is different. In ancient China, a writer named Sima Qian said: "Man is inherently dead, or heavier than Mount Tai, or lighter than a feather." To die for the interests of the people is heavier than Mount Tai; Working hard for the fascists and dying for those who exploit and oppress the people is lighter than a feather. Comrade Zhang Side died for the interests of the people, and his death was heavier than Mount Tai. ”

Second, the heart of the self-realization

"People's heart" is a thing that can not only win word of mouth, but also establish a life, and also pursue immortality, how good. It's so important in our social and personal lives, why can't anyone do it well? Otherwise, there will be no idioms such as unpredictable people's hearts and people's hearts are not ancient. One of the most fundamental reasons is that everyone's understanding is different, and the degree to which each person's understanding is improved is different. In order to solve this important and important problem, all the schools of thought in China have discussed how to improve their understanding, especially on the issue of letting people improve their own understanding, and the most classic of them is the exposition of Confucianism, Taoism, and Buddhism on "self-realization of the human heart".

——In the eyes of Confucianism, "the human heart is self-realized". If "benevolence" is the core and goal of Confucianism, then "enlightenment" is the fundamental way to achieve this core goal. The ideal goal of Confucian education is to cultivate a gentleman who can both "cultivate oneself" and "reassure others". As in "The Book of Rites? The opening chapter of "University" proposed: "The way of the university is to be clear and virtuous, to be close to the people, and to stop at perfection." In the quality requirements for a gentleman, "self-cultivation" is the most important. The way of self-cultivation is related to the Chinese way of thinking, Chinese it does not form a rational model like Aristotle's formal logic, but forms a Chinese understanding: the intuitive insight and comprehension of the object or the subject's own nature and connotation. Although the word "enlightenment" is not found in classics such as the Analects and the Book of Rites, in Confucian culture, the active participation of people's subjective initiative is emphasized, and the "enlightenment" that gradually rises from "other discipline" to "self-discipline" is everywhere. In other words, only when a person has "understanding" and can "understand" can he comprehend the teachings of the saints and reach the state of perfection, truthfulness and beauty. The old master was particularly fond of students with understanding, and he said to the high disciple Zeng Shen: "Participate in it! I have been consistent. Zeng Zi said: "Only." When the son went out, the doorman asked, "What do you mean?" Zeng Zi said: "The way of the master is only loyalty and forgiveness." (The Analects? After Confucius said to his disciples, my Tao is consistent, and Zeng Shen was able to respond quickly and summarize it with the word "loyalty and forgiveness", what a comprehension!

——"Self-realization of the human heart" in the eyes of Taoism. Taoist enlightenment is different from Confucian enlightenment, which emphasizes external enlightenment, emphasizing the understanding of the essential connection and development trend of things from the experience of the outside world, especially from the experience of predecessors; Taoism focuses on inner understanding, emphasizing the understanding of the essential connection and development trend of things from the inner perception. The root and core of Taoist culture is the Tao. The non-physical nature of the Tao makes it impossible to define it, not to ask what it is, but only to describe it. Lao Tzu said: "Tao begets one, one begets two, two begets three, and three begets all things." Lao Tzu also said: "The Tao is a thing, but it is in a trance." In a trance, there is an elephant in it; In a trance, there is something in it. There is essence in it, and its essence is very true, and there is faith in it. ”

"Trance" and "Misty" vividly show that "Tao" is not an entity, but that the world it shows is profound and all-encompassing. Because of this, the Taoist "Inner Enlightenment Theory" advocates "Xuanlan", that is, "the heart dwells in the place of the Xuanjing, and knows all things", "Plug its saying, close its door, frustrate its sharpness, resolve its disputes, and its light, and its dust" ("Lao Tzu" Chapter 56), oppose the observation and understanding of the outside world, eliminate all sense of language concepts and desires, maintain inner tranquility and tranquility, and achieve "often without desire, in order to see its wonder" ("Lao Tzu" chapter), advocate inner introspection, and seek the true meaning of external things from the inner world. Of course, although the "Tao" is very subtle, it is not a point. Taoists believe that only by taking the "Tao" as the foundation and observing things from the "Tao" can we "complete everything through one", that is, "one with the Tao". Therefore, Taoism proposes that "the sage holds one, for the world", "the king has one, thinking that the world is right", and the "one" here is the "Tao". Taoists often use "one" to mean "Tao". "For the world" and "for the world" are all saying that the "Tao" is the foundation of social life and the only way. Looking at the entire Taoist culture, we can see that Taoism regards "being one with the Tao" as the ideal state and the highest state of social life, and "being one with the Tao" is the most fundamental pursuit of Taoism.

——"Self-realization of the human heart" in the eyes of Buddhism. After Buddhism was introduced to China from India, it merged with Confucianism, Taoism, and Xuan, greatly promoting the enlightened thinking of the Chinese. It has been said that a "Buddha" is a personality that has attained the most complete state of mind, emotion, and ability at the same time, and I agree with this view. In other words, a Buddha is an "enlightened being," an enlightened person," and enlightenment depends on understanding. Buddhism also emphasizes "inner enlightenment", but it has its own characteristics, that is, "enlightenment": "generating true wisdom, reversing dreams, and realizing the truth and reality." The "inner enlightenment theory" of Zen Buddhism regards the self as the subject and object of enlightenment, and the Buddha does not distinguish between the Buddha and me, and "knows from the original mind". In the course of its long-term development, Buddhism has created and accumulated a set of systematic and complete methods of enlightenment. According to the degree of enlightenment, enlightenment is divided into "small enlightenment" and "great enlightenment": "enlightenment is divided into small enlightenment, and enlightenment is very great enlightenment"; According to the rate of enlightenment: enlightenment is divided into "gradual enlightenment" and "epiphany"; According to the path of enlightenment, enlightenment is divided into "enlightenment" and "enlightenment": those who know the truth by understanding the truth are enlightened, and those who experience the truth through practice are enlightened; According to the subject of enlightenment, enlightenment is divided into "self-realization" and "enlightenment": one's own enlightenment is self-enlightenment, and the realization of others is enlightenment. The phrase "enlightenment" is used too much in the daily activities of monks, and "enlightenment" embodies mutual communication; "Perception" embodies direct participation; "Enlightenment" embodies the enlightenment of experience, and so on. In my experience, the biggest advantage of "enlightenment" is that you can make yourself happy, and there is a so-called "pistachio" when you know cause and effect, and you know "pistachio" when you know understanding.

There is a pair that says it well: Those who understand things because of people's words, there is understanding and confusion, it is better to realize themselves; Those who gain from the outside world have gains and losses, and it is better to rest from self-satisfaction. In short, the Confucian external enlightenment is "the comprehension of experience", and the inner enlightenment of Taoism and Buddhism is the "introspective enlightenment", both of which are not only sensory impressions, let alone logical inferences, but inner comprehension of the subject and object of thought. This way of thinking has its rational side and its irrational side, but no matter what you say, it is what we Chinese are used to. What's more, the three schools of Confucianism, Taoism and Buddhism all attach importance to people's self-reflection, inner cultivation, people's self-consciousness, and people's self-realization.