فلسفة العمل

تهتم فلسفة العمل بالمبادئ الأساسية التي ترتكز على تشكيل وتشغيل مشروع تجاري؛ كطبيعة وغرض العمل، والالتزامات الأخلاقية التي تتعلق به.

التأثير

يلخص فيليب بلوم إلى تطور وتأثير الأفكار التي تركز على الأعمال التجارية في المجتمع قبل الأزمة المالية العالمية لعام 2008:

[...] فريدريش فون هايك ولودفيج فون ميزس [...] كانا أوروبيين اجتازا سنوات تكوينهم في السنوات ما بين الحربين العالميتين الفوضويتين وكانت استنتاجاتهم هو أن تدخل الدولة والمخطط لها الاقتصادات كعلامة من علامات الدكتاتورية [...]. لقد اعتقدا أنه من الأصح تخليص الأيديولوجية عن السياسة وإرساء قواعد عمل المجتمع على القوانين الموضوعية وغير الإسلامية للسوق الحرة. [...] استُبدل التنوير عبادة العقل والمصلحة العامة مفاهيم الترشيد وتعظيم الأرباح، والتي تم تطبيقها على إعادة تقييم المؤسسات الاجتماعية - البنية التحتية والمدارس والجامعات والسجون، والرعاية الصحية، وما إلى ذلك - وفقًا لمعايير الربحية والفعالية من حيث التكلفة خاصةً في الولايات المتحدة ولكن بشكل متزايد في أوروبا، حيث إدارة مجتمعاتنا كشركات ابتداءًا من أواخر السبعينات واكتساب السرعة في الثمانينات، وتغيير هذه القيود الدينية واستقاب مجتمعاتنا - ولكنها قدمت أيضًا مظلة من المعاني الضرورية التي بموجبها يمكن أن نتجنب التحديات والشكوك من الداخل. بالنسبة للكثيرين في الغرب، أصبحت فكرة السوق منزلهم الأيديولوجي؛ حيث يمنح كسب العيش وفقًا لرعايته التوجيهية والقوانين الحديدية شعورًا بالاستقرار، وحتى الفضيلة. ولكن في 2008 تحطم هذا الفكر الجماعي وجعل الملايين يدركون أنهم غُرِّر بهم [...].^[1]

انظر أيضًا

فلسفة التعليم

مصادر

Drucker, P. (1954) The Practice of Management, HarperBusiness, Reissue edition 1993, (ردمك 0-88730-613-6)
Fort, Timothy (2001) Ethics and Governance: Business as Mediating Institution, Oxford University Press USA, New York.
Friedman, M (1962) Capitalism and Freedom, University of Chicago Press, Chicago, 1962
Hutcheson, F. (1729) An Inquiry Concerning Morall Good and Evil, 1729.
Kalin, J. (1968) "In defence of egoism", in Morality and Rational Self-interest, edited by ديفيد غوثير، Prentice Hall, New York, 1970.
Mandeville, B. (1715) The Fable of the Bees.
Rawls, J. (1971) A Theory of Justice, Harvard University Press, Cambridge Massachusetts 1971.
أنتوني كوبر (1710) Enquiry Concerning Virtue.
Smith, A. (1759) The Theory of Moral Sentiments, in Adam Smith's Moral and Political Philosophy, edited by H. Schneider, Harper, New York, 1948 and 1970.
Strasnick, T. (1981) "Neo-utilitarian Ethics and the Ordinal Representation Assumption", in Philosophy in economics, edited by J. Pitt, Reidel Publishing, 1981.
Luetge C. (ed.) (2013): Handbook of the Philosophical Foundations of Business Ethics. Heidelberg/New York: Springer 2013, (ردمك 978-9400714953).

روابط خارجية

Filoempresa, edited by Godofredo Chillida & Gabriela Berti
Peter Drucker's web site
The journal "Philosophy for Business" edited by Geoffrey Klempner
The journal "Philosophy of Management" founded by Nigel Laurie and edited by Paul Griseri (Managing Editor), Mark Dibben, Ed Freeeman and Frits Schipper

مراجع

^ Blom، Philipp (2015). Fracture: Life & Culture in the West, 1918-1938. London: Atlantic Books. ص. 408. ISBN:9780857892201. مؤرشف من الأصل في 2019-12-17. اطلع عليه بتاريخ 2017-01-01. [...] Friedrich von Hayek and Ludwig von Mises [...] were Europeans who had passed their formative years in the chaotic interwar years and whose conclusion was that state intervention and planned economies were hallmarks of dictatorship [...]. They believed that it was healthier to take ideology out of politics and base the workings of society on the objective, nonideological laws of the free market. [...] The Enlightenment cult of reason and of the common good was replaced by the concepts of rationalization and the maximization of profits, which were applied to a reevaluation of social institutions - infrastructure, schools, universities, prisons, health care, and so on - according to business-driven criteria of profitability and cost-effectiveness. Especially in the United States but also increasingly in Europe, we began to run our societies as businesses. Beginning in the late 1970s and gaining speed in the 1980s, this gospel changed and polarized our societies - but it also provided an unmbrella of meaning and necessity under which we could hide from challenges from without as well as doubts from within. For many in the West, the idea of the market became their ideological home. Living in accordance with its guiding providence and iron laws created a sense of stability, of virtue even. But 2008 shattered this collective piety and made millions understand that they had been lied to [...].

[1] Blom، Philipp (2015). Fracture: Life & Culture in the West, 1918-1938. London: Atlantic Books. ص. 408. ISBN:9780857892201. مؤرشف من الأصل في 2019-12-17. اطلع عليه بتاريخ 2017-01-01. [...] Friedrich von Hayek and Ludwig von Mises [...] were Europeans who had passed their formative years in the chaotic interwar years and whose conclusion was that state intervention and planned economies were hallmarks of dictatorship [...]. They believed that it was healthier to take ideology out of politics and base the workings of society on the objective, nonideological laws of the free market. [...] The Enlightenment cult of reason and of the common good was replaced by the concepts of rationalization and the maximization of profits, which were applied to a reevaluation of social institutions - infrastructure, schools, universities, prisons, health care, and so on - according to business-driven criteria of profitability and cost-effectiveness. Especially in the United States but also increasingly in Europe, we began to run our societies as businesses. Beginning in the late 1970s and gaining speed in the 1980s, this gospel changed and polarized our societies - but it also provided an unmbrella of meaning and necessity under which we could hide from challenges from without as well as doubts from within. For many in the West, the idea of the market became their ideological home. Living in accordance with its guiding providence and iron laws created a sense of stability, of virtue even. But 2008 shattered this collective piety and made millions understand that they had been lied to [...].

[1]